Isaiah 58:1-12

58:1 Shout out, do not hold back!

Lift up your voice like a trumpet!

Announce to my people their rebellion,

to the house of Jacob their sins.

2 Yet day after day they seek me

and delight to know my ways,

as if they were a nation that practiced righteousness

and did not forsake the ordinance of their God;

they ask of me righteous judgments,

they delight to draw near to God.

3 “Why do we fast, but you do not see?

Why humble ourselves, but you do not notice?”

Look, you serve your own interest on your fast day,

and oppress all your workers.

4 Look, you fast only to quarrel and to fight

and to strike with a wicked fist.

Such fasting as you do today

will not make your voice heard on high.

5 Is such the fast that I choose,

a day to humble oneself?

Is it to bow down the head like a bulrush,

and to lie in sackcloth and ashes?

Will you call this a fast,

a day acceptable to the LORD?

6 Is not this the fast that I choose:

to loose the bonds of injustice,

to undo the thongs of the yoke,

to let the oppressed go free,

and to break every yoke?

7 Is it not to share your bread with the hungry,

and bring the homeless poor into your house;

when you see the naked, to cover them,

and not to hide yourself from your own kin?

8 Then your light shall break forth like the dawn,

and your healing shall spring up quickly;

your vindicator shall go before you,

the glory of the LORD shall be your rear guard.

9 Then you shall call, and the LORD will answer;

you shall cry for help, and he will say, Here I am.

If you remove the yoke from among you,

the pointing of the finger, the speaking of evil,

10 if you offer your food to the hungry

and satisfy the needs of the afflicted,

then your light shall rise in the darkness

and your gloom be like the noonday.

11 The LORD will guide you continually,

and satisfy your needs in parched places,

and make your bones strong;

and you shall be like a watered garden,

like a spring of water,

whose waters never fail.

12 Your ancient ruins shall be rebuilt;

you shall raise up the foundations of many generations;

you shall be called the repairer of the breach,

the restorer of streets to live in. (Isaiah 58:1-12, NRSV)

The following comments are repeated here from February 5, 2007 (Monday in the week of the Fifth Sunday after the Epiphany, Year One):

The LORD directs the prophet to proclaim his message. “Shout out, do not hold back! / Lift up your voice like a trumpet! / Announce to my people their rebellion, / to the house of Jacob their sins” (Isa. 58:1). The message is about two kinds of piety, false and true piety. The people who are to be told of their rebellion and sins (v. 1) display what Paul would later call “holding to the outward form of godliness but denying its power” (2 Tim. 3:5). According to Isaiah, the LORD says, “day after day they seek me / and delight to know my ways, / as if they were a nation that practiced righteousness / and did not forsake the ordinance of their God; / they ask of me righteous judgments, / they delight to draw near to God” (Isa. 57:2). This sounds very good, except for the “as if” clause, “as if they were a nation that practiced righteousness / and did not forsake the ordinance of their God.” Benjamin D. Sommer observes that the prophet here “denounces the Judeans, focusing not on pagan practices (as in ch. 57) but on apparently proper religious practices that the Judeans perform hypocritically” (The Jewish Study Bible, 2004, p. 899, on Isa. 58:1-15). The prophet anticipates the response of the people to this challenge from God. “Why do we fast, but you do not see?” they ask. “Why humble ourselves, but you do not notice?” (v. 3a, b). This complaint amounts to saying, We have been good for nothing. What good has it done for us? “The complaint,” says Joseph Blenkinsopp, “ is that neither prayer nor fasting has induced God to intervene in their favor” (NOAB, 3^rd ed., 2001, on Isa. 58:3). The LORD replies, “Look, you serve your own interest on your fast day, / and oppress all your workers. / Look, you fast only to quarrel and to fight / and to strike with a wicked fist. / Such fasting as you do today / will not make your voice heard on high” (vv. 3c, d, 4). The LORD rejects this kind of fasting. “Is such the fast that I choose, / a day to humble oneself? / Is it to bow down the head like a bulrush, / and to lie in sackcloth and ashes? / Will you call this a fast, / a day acceptable to the LORD?” (v. 5). God’s reply, says Blenkinsopp, “is that fasting, a regular feature of Second Temple piety (cf. Zech. 7;1-14; 8:18-19; Joel 1:14; 2:15), is unacceptable to God unless accompanied by serious moral reformation” (op. cit., on vv. 4, 5). Sommer puts it this way: “The Judeans observe rituals such as fasting, but they do so only for their own benefit, not out of true devotion” (op. cit., on vv. 1-7).

The LORD presents an alternative as he defines true fasting as compassionate social justice. Removing and preventing injustice is basic. “Is not this the fast that I choose: / to loose the bonds of injustice, / to undo the thongs of the yoke, / to let the oppressed go free, / and to break every yoke?” (v. 6). But it is not enough to prevent oppressive and unjust actions; one must actively seek to meet the needs of the less fortunate people. “Is it [the fast that I choose] not to share your bread with the hungry, / and bring the homeless poor into your house; / when you see the naked, to cover them, / and not to hide yourself from your own kin?” (v. 7). Sommer explains: “Real humility toward God would engender a desire for justice toward the weak, compassion toward the downtrodden, and charity toward the poor. Then fasting would involve a willingness to give up one’s own things rather than the hope to acquire salvation. These vv. borrow ideas and vocabulary from Mic. 3:6-12” (ibid., pp. 899-900). We are reminded of what Jesus said about the king’s words to the “sheep” and the “goats” at the judgment. To the sheep he says, “Come, you that are blessed by my Father, inherit the kingdom prepare for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me” (Mt. 25:34-36); but to the goats he says the opposite of these (vv. 41-43).

If the people’s righteousness is genuine and sincere–not just a pious facade–there will be amazing blessings. They will be, to borrow a phrase from C. S. Lewis, “Surprised by Joy.” “Then your light shall break forth like the dawn, / and your healing shall spring up quickly; / your vindicator shall go before you, / the glory of the LORD shall be your rear guard. / Then you shall call, and the LORD will answer; / you shall cry for help, and he will say, Here I am” (vv. 8-9a, b). Sommer calls attention to the second time when the phrase “Here I am” (‘Hineni’) is used by God rather than by a human being (p. 900, on v. 9; cf. 52:6, and comments for Jan. 30, 2007).

If the people focus less on their own needs and more on the needs of people around them, they will be blessed by the LORD. “If you remove the yoke from among you,” says the LORD, “the pointing of the finger, the speaking of evil,” there will be blessing (v. 9c, d). According to Blenkinsopp, the phrase, “the pointing of the finger,” is “a gesture of contempt (Prov. 6:13)” (op. cit., on v. 9b). The conditions continue: “if you offer your food to the hungry / and satisfy the needs of the afflicted, / then your light shall rise in the darkness / and your gloom be like the noonday” (v. 10). According to John N. Oswalt,

The reference to ‘light’ in verses 8 and 10 looks both backward and forward. It looks back to the promises to the Servant in 42:6 and 49:6. By means of the Servant, God’s light of justice will shine through his people to be a light for the nations. That theme is found as early in the book as 2:5 and continues through 30:26 and 51:4. The theme reaches its climax in 60:1-3, the passage to which this one looks forward. Through God’s people the blessings of his covenant will be extended to the whole earth. Then the people who have walked in darkness will indeed see a ‘great light’ (9:2). (Isaiah, The NIV Application Commentary, 2003, p. 626, on Isa. 58:1-14)

If God’s people will meet the conditions, including turning to him in humility and repentance, undergoing the moral transformation that changes their perspective to include the social justice and compassion described here, then “The LORD will guide you continually, / and satisfy your needs in parched places, / and make your bones strong; / and you shall be like a watered garden, / like a spring of water, / whose waters never fail” (v. 11). Not only will needs be met at a personal level with restoration of “bones,” in fact, of the whole person, but, as the following verse says, there will be restoration and renewal of the holy land itself. “Your ancient ruins shall be rebuilt; / you shall raise up the foundations of many generations; / you shall be called the repairer of the breach, / the restorer of streets to live in” (v. 12).

Isaiah 57:14-21

This reading, yesterday’s reading from the Book of Common Prayer Daily Office Lectionary, is the reading for today in the Daily Lectionaries of the Presbyterian and Lutheran Books of Worship. The following text and discussion are repeated here from yesterday:

A Promise of Help and Healing

14 It shall be said,

“Build up, build up, prepare the way,

remove every obstruction from my people’s way.”

15 For thus says the high and lofty one

who inhabits eternity, whose name is Holy:

I dwell in the high and holy place,

and also with those who are contrite and humble in spirit,

to revive the spirit of the humble,

and to revive the heart of the contrite.

16 For I will not continually accuse,

nor will I always be angry;

for then the spirits would grow faint before me,

even the souls that I have made.

17 Because of their wicked covetousness I was angry;

I struck them, I hid and was angry;

but they kept turning back to their own ways.

18 I have seen their ways, but I will heal them;

I will lead them and repay them with comfort,

creating for their mourners the fruit of the lips.

19 Peace, peace, to the far and the near, says the LORD;

and I will heal them.

20 But the wicked are like the tossing sea

that cannot keep still;

its waters toss up mire and mud.

21 There is no peace, says my God, for the wicked. (Isaiah 57:14-21, NRSV)

The following comments are repeated here from February 4, 2007 (The Fifth Sunday after the Epiphany, Year One):

Joseph Blenkinsopp calls today’s reading, Isaiah 57:14-21, “a poem of consolation” (NOAB, 3^rd ed., 2001, on Isa. 57:14-21). John N. Oswalt sees a contrast here between 56:9-57:13 and the current passage. “There,” he says, “the stress was on the inability of humans to live the righteous lives that their redemption called them to live; here the focus is on the activity of God to ‘revive’ (57:15) and heal (57:18-19) them. There the focus was on the failings of ‘you’ (more than twenty-five occurrences of ‘you,’ ‘your,’ and ‘yours’ in 57:3-13); here the focus is on what ‘I’ will do (twelve occurrences of ‘I’ and ‘my’). God will do for his people what they cannot do for themselves” (Isaiah, The NIV Application Commentary, 2003, p. 619, on Isa. 57:14-21).

There seems to be an echo here of the consoling promises of chapter forty. “It shall be said, / “Build up, build up, prepare the way, / remove every obstruction from my people’s way” (Isa. 57:14). There, the words, “In the wilderness prepare the way of the LORD, / make straight in the desert a highway for our God” (40:3), speak of a highway for the LORD, his coming to save, but in some sense, they anticipate the way through the wilderness for the exiles to return home (cf. 43:19; 48:20-21). Here, says Blenkinsopp, “40:3-4 [is] interpreted metaphorically” (on Isa. 57:14). The LORD, speaking through the prophet, emphasizes his majesty. “For thus says the high and lofty one / who inhabits eternity, whose name is Holy: / I dwell in the high and holy place’” (v. 15a, b, c). But though he dwells on high, he also takes his place with the lowly, dwelling “also with those who are contrite and humble in spirit (H1Ur-lp1w4, š^efal-rûach), / to revive the spirit of the humble (Myl9p!w4, š^efālîm), / and to revive the heart of the contrite” (v. 15d, e, f). According to R. Coggins,

The ‘high and lofty one . . . whose name is Holy’ offers an obvious link with [Isa.] 6:1-3, and there follows an assurance of God’s continuing presence with the contrite and humble. This positive approach to the humble is somewhat unexpected; the root involved, š-p-l, has been used several times in Isaiah but always previously in the negative sense of being humbled (e.g. 2:9). The theme will recur again (cf. 66:2); some scholars would see in it a pointer to the socially excluded status of those responsible for this part of the book (Hanson, 1979: 78-9). The most natural reading of the following verses is to suppose that those now being praised had turned from unacceptable ways, rather than that a different group is spoken of in v. 17. But in vv. 19-20 a clear contrast is made between those accepted by God and ‘the wicked.’ (The Oxford Bible Commentary, 2001, p. 480, on Isa. 57:14-21)

Benjamin D. Sommer notes that “the highest of all beings desires to dwell among the lowest. Deutero-Isaiah often portrays the LORD as voluntarily accepting human roles out of love for the people. Cf. 52:6; 58:9; 65:1" (The Jewish Study Bible, p. 898, on Isa. 57:15. Oswalt says, “The language of ‘dwelling’ in 57:15 is significant . . . reminding us of the language in John 15:5, ‘I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.’ The LORD assures his people that there are limits to his judgmental punishment. “For I will not continually accuse, / nor will I always be angry; / for then the spirits would grow faint before me, / even the souls that I have made” (Isa. 57:16). He calls to mind their former rebellious ways. “Because of their wicked covetousness I was angry; / I struck them, I hid and was angry; / but they kept turning back to their own ways” (v. 17). And so–presumably on the basis of repentance and trust–taking refuge in the LORD (v. 13)–the LORD promises restoration and redemption. “I have seen their ways, but I will heal them; / I will lead them and repay them with comfort, / creating for their mourners the fruit of the lips” (v. 18). Restoration here is inward and spiritual, not merely restoration to the land, a predominant theme in earlier chapters. The LORD promises peace and healing, but with a condition: “Peace, peace, to the far and the near, says the LORD; / and I will heal them (v. 19). The condition of peace is, as noted above, repentance and trust. The opposite, the condition for no peace, is stated. “But the wicked are like the tossing sea / that cannot keep still; / its waters toss up mire and mud. / There is no peace, says my God, for the wicked” (vv. 20-21). The concluding verse is considered a “refrain, encountered already at 48:22” (ibid.).

Oswalt’s summary applies in a sense to the whole Book of Isaiah.

Righteousness is not an end in itself. Whenever it becomes so, it merely becomes another idol, a device to earn the favor and blessing of the divine world. God does want righteousness, but only as a by-product of our relationship with him. He, ‘the high and lofty One,’ wants to live with and in us. In that way alone will we be able to live lives that reflect his character. So again, Isaiah 56-66 represents a resolution of the themes of chapters 1-39 and 40-55. The first block of material tells us that righteousness is a necessity and that its absence brings judgment. The second block tells us that deliverance is a work of God’s grace alone, requiring nothing but persistent trust that God will deliver. This section, then, reiterates the demand for righteousness but shows us that righteousness is only possible by means of God’s persistent grace. (op. cit., p. 621, on Isa. 57:14-21)

Galatians 6:11-18

11 See what large letters I make when I am writing in my own hand! 12 It is those who want to make a good showing in the flesh that try to compel you to be circumcised-only that they may not be persecuted for the cross of Christ. 13 Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. 14 May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither circumcision nor uncircumcision is anything; but a new creation is everything! 16 As for those who will follow this rule–peace be upon them, and mercy, and upon the Israel of God.

17 From now on, let no one make trouble for me; for I carry the marks of Jesus branded on my body.

18 May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen. (Galatians 6:11-18, NRSV)

On June 14, 2008 (Saturday in the week of the Sunday closest to June 8, Year Two), comments were repeated with some editing from February 5, 2007 (Monday in the week of the Fifth Sunday after the Epiphany, Year One), when comments were repeated from June 12, 2004 (Saturday in the week of the Sunday closest to June 8, Year Two) in an email sent June 10, 2004 for June 11-13, 2004, and from June 17, 2006 (Saturday in the week of the Sunday closest to June 8, Year Two, and the week of Trinity Sunday, 2006). The comments are repeated again here:

For the final paragraphs, Paul “changes fonts,” so to speak. He didn’t have a choice of pica or elite, 12 point or 36 point, or Courier or Times New Roman, but he says, “See what large letters I make when I am writing in my own hand!” (Gal. 6:11). After dictating most of the letter to a scribe, he takes up the pen himself to add an “autographic postscript” (Bruce M. Metzger, NOAB, 2^nd ed., 1994, on Gal. 6:11), a custom in ancient letter writing which serves to authenticate the letter. As Paul closes the letter he warns again about his opponents. “It is those who want to make a good showing in the flesh that try to compel you to be circumcised–only that they may not be persecuted for the cross of Christ” (v. 12). Ronald Y. K. Fung sees three motives here for the opponents’ “efforts to compel the Galatians to be circumcised”:

First, they ‘want to make a good showing in the flesh’ (v. 12a, RSV). Here ‘in the flesh’ is used in its general sense of ‘outwardly, before men’ (cf. NIV), though probably Paul already has an eye to what he will say in 13b (hence NEB ‘. . . bodily show’). There a second motive is mentioned: ‘that they may boast in your flesh’ (NASB) that is, in order that in your circumcised flesh (NEB ‘your having submitted to that outward rite’) they may have a ground for boasting. Such ‘ecclesiastical statistics’ would furnish evidence of the success of their proselytizing mission as well as evidence of their zeal for the law. More important still, this would provide ground for boasting before God, since God would (supposedly) be pleased with their success in winning so many converts to Judaism.

The third motive (second in order of mention by Paul) appears in v. 12b: ‘to escape persecution by the cross of Christ.’ (The Epistle to the Galatians, NICNT, 1988, pp. 304-305, on Gal. 6:12-13)

“Here,” adds Fung, “as in 5:11, the cross stands for ‘the whole doctrine of salvation through the crucified Jesus as against that of justification by works of law” (ibid., citing Burton and Dupont). “Even the circumcised do not themselves obey the law,” says Paul, “but they want you to be circumcised so that they may boast about your flesh” (v. 13). “The flesh,” says Briggs, “may be a double reference to circumcision and his opponents’ pride in the success of their mission” (op. cit., on vv. 12-14). For Paul himself, what counts is a “new creation” in Christ. “May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision nor uncircumcision is anything; but a new creation is everything!” (vv. 14-15; cf. Rom. 8:19-23; 2 Cor. 5:17).

Paul pronounces a blessing, “peace” and “mercy,” upon those who are with him in accepting salvation through faith in Christ alone. “As for those who will follow this rule–peace (eijrhvnh, eirēnē, cf MOlw!, šālôm [shalom]) be upon them, and mercy (e[leoV, eleos, cf. ds@H@, chesed), and upon the Israel of God” (Gal. 6:16). Before the final benediction, Paul defends himself again. “From now on, let no one make trouble for me; for I carry the marks of Jesus branded on my body” (v. 17). Those who hold to the “South Galatia” theory and identify Paul’s Galatian churches as those established on the First Missionary Journey (Acts 13-14) may identify these marks with his stoning at Lystra (Acts. 14:19). Briggs says these may be “scars from injuries inflicted on Paul during his mission (2 Cor. 6:4-5; 11:23-25). Paul may also be suggesting that his scars identify him as belonging to Christ like the brand marks on a slave” (op. cit., on v. 17). With that, he moves on to the final benediction. “May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen” (v. 18). Briggs comments on this “two part blessing”: “V. 16 has the form of a traditional Jewish benediction and is conditional, bestowed on those who follow Paul’s teaching. As such it is the counterpart to the curse in 1:8a. The address brothers and sisters in v. 18 does not appear in the final blessing of Paul’s other letters and expresses the hope that the former warm relationship between the apostle and the community will be restored” (ibid., on vv. 16-18).

Mark 9:30-41

Jesus Again Foretells His Death and Resurrection (Mt 17.22-23; Lk 9.43b-45)

30 They went on from there and passed through Galilee. He did not want anyone to know it; 31 for he was teaching his disciples, saying to them, “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.” 32 But they did not understand what he was saying and were afraid to ask him.

Who Is the Greatest? (Mt 18.1-5; Lk 9.46-48)

33 Then they came to Capernaum; and when he was in the house he asked them, “What were you arguing about on the way?” 34 But they were silent, for on the way they had argued with one another who was the greatest. 35 He sat down, called the twelve, and said to them, “Whoever wants to be first must be last of all and servant of all.” 36 Then he took a little child and put it among them; and taking it in his arms, he said to them, 37 “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”

Another Exorcist (Mt 10.40-42; Lk 9.49-50)

38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” 39 But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. 40 Whoever is not against us is for us. 41 For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward. (Mark 9:30-41, NRSV)

On March 10, 2008 (Monday in the week of the Fifth Sunday of Lent, Year Two), comments were repeated with editing and supplement from August 11, 2007 (Saturday in the week of the Sunday closest to August 3, Year One), when comments which where repeated on February 5, 2007 (Monday in the week of the Fifth Sunday after the Epiphany, Year One), from April 3, 2006 (Monday in the week of the Fifth Sunday of Lent, Year Two). The comments are repeated again here:

A survey of the larger context: The Synoptic Gospels (Mt., Mk., Lk.) have a common sequence from the First Passion Prediction (Matt. 16:21-23; Mk. 8:31-33; Lk. 9:22) to the Second (Mt. 17:22-23; Mk. 9:30-32; Lk. 9:43b-45), with one minor exception: sayings about following Jesus (Mt. 16:24-28; Mk. 8:34-9:1, Lk. 9:23-27), the Transfiguration (Mt. 17:1-9; Mk. 9:2-10; Lk. 9:28-36), sayings on the coming of Elijah (Mt. 17:10-13; Mk. 9:11-13; not included by Lk.), Healing the Boy Possessed by a Spirit (Mt. 17:14-23; Mk. 9:14-29; Lk. 9:37-43a). The discussion of Who is the Greatest? (Mt. 18:1-5; Mk. 9:33-37; Lk. 9:46-48) is preceded in Matthew by the episode of the Temple Tax (Mt. 17:24-27). But Matthew apparently omits the reference to the Strange Exorcist (Mk. 9:38-39; Lk. 9:49-50a), but includes elsewhere the concluding promise about the reward for giving a cup of water in the name of Christ (Mt. 10:42; Mk. 9:41; Lk. 9:50b). But Matthew rejoins Mark for the Warnings about Temptations (Mt. 18:6-9; Mk. 9:42-50), whereas Luke has similar material elsewhere (Lk. 17:1-2, 14, 34-35). But Luke does not rejoin the sequence of Mark’s narrative until the account of Jesus Blessing the Children (Mt. 19:13-15; Mk. 10:13-16; Lk. 18:15-17). The interval in Luke comprises what has been called his Travel Narrative, an extended account of Jesus’ last journey from Galilee to Jerusalem, in which Luke incorporates much of Jesus’ teaching material, including some memorable parables: The Good Samaritan (Lk. 10:29-37), The Rich Fool (12:16-21), The Great Supper (14:15-24), The Prodigal Son (15:11-32) and others.

The parallel passages for today’s reading are presented in a separate file, Second Passion Prediction.

In the introduction to the Second Passion Prediction, only Mark reports Jesus’ interest in secrecy. “He did not want anyone to know it; for he was teaching his disciples, saying to them, ‘The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again’ ” (Mk. 9:30b-31). Matthew refers in general to their “gathering in Galilee” (Mt. 17:22), and in Luke “everyone was amazed at all that he was doing” (Lk. 9:43b). In Mark, the disciples did not understand this prediction of Jesus’ passion (Mk. 9:32; cf. Lk. 9:45), though Matthew merely says “they were greatly distressed” (Mt. 17:23). It would be easy to ask, Why didn’t they get the point? Easy, that is, until one considers the magnitude of what Jesus was predicting.

By introducing the episode about the Temple Tax (Mt. 17:24-27), Matthew breaks the connection between the Second Passion Prediction and the discussion of greatness which follows (immediately in Mark and Luke), introducing a new beginning, as it were, in chapter 18. But the juxtaposition in Mark and Luke is ironic. Mark reports that when they arrive in the house in Capernaum, Jesus asks, “What were you arguing about on the way?” (Mk. 9:33). Luke merely reports the argument which “arose among them as to which one of them was the greatest” (Lk. 9:46). According to Matthew, the discussion of greatness comes up when the disciples come to Jesus and ask, “Who is the greatest in the kingdom of heaven?” (Mt. 18:1). When Jesus questions them about the arguing, according to Mark, “they were silent, for on the way they had argued with one another who was the greatest” (Mk. 9:34). This embarrassment is reduced in Luke to “their inner thoughts,” of which Jesus is aware (Lk. 9:47a), and is passed over by Matthew, who has Jesus put the question (Mt. 18:1). According to Mark, Jesus calls a meeting–some might call it a “come to Jesus meeting”–though they were already together in the house at Capernaum (Mk. 9:33). “He sat down, called the twelve, and said to them, ‘Whoever wants to be first must be last of all and servant of all’ ” (Mk. 9:35). He illustrates his point with a child. “Then he took a little child and put it among them; and taking it in his arms, he said to them, ‘Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me’ ” (Mk. 9:36-37). This was done, according to Luke, in response to “their inner thoughts” (Lk. 9:47-48a), and after presenting Jesus’ saying in a version similar to Mark’s (Lk. 9:48), Luke adds the concluding thought, “for the least among all of you is the greatest.”

Matthew emphasizes emulation of the child. “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me” (Mt. 18:3-5). Later in Luke, Jesus says “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves” (Lk. 22:25-26; cf. Mk. 10:42-44; Mt. 20:25-27). It’s a concept sometimes called “servant leadership.” Jesus teaches that greatness and leadership are redefined for the Christian community.

The discussion of the Strange Exorcist is similar in Mark (9:38-41) to that in Luke 9:49-50) except for the claim that “no one who does a deed of power in my name will be able soon afterward to speak evil of me” (Mk. 9:39b). Both include the observation that “Whoever is not against us is for us” (Mk. 9:40), though in Luke Jesus puts it in the second person: “Do not stop him; for whoever is not against you is for you” (Lk. 9:50; cf. Mt. 12:30; Lk. 11:23). Marion Lloyd Soards comments on another version of this saying: “This incident records Jesus’ repudiation of intolerance, though contrast the statement in 11:23 [‘Whoever is not with me is against me, and whoever does not gather with me scatters.’], which indicates the necessity of aligning actions and concerns with Jesus’ values and work” (NOAB, 3^rd ed.2001, on Lk. 9:49-50). The work of the “unknown exorcist” was not “against” Jesus. In Mark, Jesus promises that “whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward” (Mk. 9:41), a saying which, according to Matthew, Jesus focuses on “these little ones”: “Whoever gives even a cup of cold water to one of these little ones in the name of a disciple–truly I tell you, none of these will lose their reward” (Mt. 10:42)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net