Who is the Greatest?

 The Gospel of Mark is the earliest of the four gospels (approx. 70 CE). It provides much of the source material for both the Gospel of Matthew and Luke. The structure of Mark is interesting and, I think, reveals something of the intent of the author.

 

The first half (1:1-8:30) seeks to acknowledge, or even prove, Jesus as the Messiah. The gospel opens right at the beginning with preparation for the public ministry—no birth stories in Mark. The ensuing text is packed full of miracles, healings and teaching. The word authority is used several times as the author continues to seek to reveal who Jesus was. This half of the Gospel ends with that declaration from Peter:

 

“[Jesus] asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.”  And he sternly ordered them not to tell anyone about him.” (8: 29-30)

 

The second half of the Gospel is often thought of as the journey towards the cross. It begins with the words: 

 

“Then he began to teach them that the Child of Humanity must undergo great suffering, and be rejected by the elders, “(8:31) 

 

In this second half of the Gospel the author seeks to establish that the way forward is not in great, conquering strength as many were hoping for but by the path of suffering, of laying down one’s life even to death. Ultimately, this focus in Mark reveals the death on the cross as the greatest proof that Jesus was the Messiah.

 

I just wanted to set the text for today (9:30-37) into this context. Jesus is walking with the disciples providing an opportunity to re-emphasise the journey to the cross. The author of Mark records the words of Jesus as being very direct and clear:

 

“The Child of Humanity will be betrayed into human hands, and they will kill him, and three days after being killed, he will rise.” (9:31)

 

This is followed by the part of the text I want to focus on today. The reader is told that the party arrive at their destination. Once in the house where they are residing Jesus asked what they had been arguing about on the journey. The question silenced them perhaps these followers were a little embarrassed because they had been arguing about who was the greatest. It does feel a bit futile — they had just been hearing about the ultimate end of the journey was to be betrayal and death and they are arguing about who is the greatest. 

 

I suspect this was included in the Markan text at this point to provide opportunity to emphasise again that this journey is not about greatness. I wondered is it part of the human psyche to want to be great? To want to be better than others. To make the whole of one’s life journey about competition. 

 

I see it all around — this need to be greatest. It is visible in both the international and national arenas. Sometimes, as I read or listen to news it feels like the whole content reveals a huge competition about who is the greatest. I even see it on social media, posts full of self- promotion with the underlying assumption that their product or ministry or insights are the best. I wonder why can’t difference be celebrated without the need to be better than the other. 

 

On this journey to the cross Jesus condemned this need to be better than others. The way to go was servanthood. In the final verses of today’s text Jesus illustrates this be taking a child and telling the disciples that welcoming such a child is welcoming Jesus. This is a very powerful image. 

 

To comprehend it fully it is important to not think about children as they are thought about today — cute and sweet (in most cases!), innocent and vulnerable. In the first century children were often the marginalized. Many were street urchins who were considered expendable. A PBS document talks about how after a baby was born it was placed on the ground, if the father picked it up the child was kept, otherwise they were discarded. 

 

Jesus, as a male, would not approach or hold the child. I suspect a collective gasp would escape from the first and second century audience. This behaviour was a little outrageous and would demand attention.

 

In contemporary times, to understand Jesus welcoming and taking a child into his arms within this whole context of the journey towards the cross, servanthood, refusing to think of oneself as better than others, it is necessary to imagine not a child but someone who is considered marginalized or an outcast and extend the same welcome to them. Not such an easy image as a child but a very soul-searching and powerful one.

 

 

 

 

(https://www.pbs.org/empires/romans/empire/family.html)

 

Pivotal Moments

Pivotal moments are those times that offer opportunity to be life changing. Women in the Gospels are present at several such moments — actually, I would call them not just life changing but history making. Things change with pivotal moments, the world becomes a little different, a new course is set and nothing is ever quite the same. 

 

I rejoice that women were instrumental in some important, history making, pivotal moments in the gospels. A few weeks ago, the lectionary text was the story of the wedding in Cana (John 2) attended by Jesus and the disciples. Part of my blog noted the significance of the conversation between mother and son — 

 

I quote:

 

As always when reading this text, what fascinates me is the conversation between Jesus and his mother. It is a significant part of the account and as such would seem to be important. When the wine ran out it was Jesus to whom his mother turned. She told him there was no wine. Jesus is recorded as saying it was no concern of his as “My hour has not yet come.” 

 

It is a strange retort. Obviously, Jesus knew that his mother was expecting a miraculous intervention but seems reluctant to reveal who he was. It seems, Jesus would be happy to remain in anonymity. 

 

Yet, it seems that his mother knew best! She knew it was time for the ministry to begin and her words and actions revealed it to Jesus. She did it quietly and calmly. She simply ignored his protestation that it was not his hour and told the servants, “Do whatever he tells you.”  (“Cracks are Appearing”, January 24 2020)

 

It was a pivotal moment. It unlocked the ministry of Jesus — life changed and history was made.

 

Today’s text is another such pivotal moment (Mark 7: 24-end). A Syrophoenician woman came to Jesus to seek healing for her daughter.  Jesus’ response was harsh, “It is not fair to take the children’s food and throw it to the dogs.”

 

I have heard many attempts to mediate this phrase. I have read suggestions such as Jesus didn’t really mean it and it was only said to test the faith of the woman. Personally, I don’t like the idea that unpalatable passages are explained away. Sometimes things in the Bible are simply not good and we need to accept and deal with that. I think Jesus’ response here was one of those times. Jesus was focused on his mission to the Jewish people and treated the Syrophoenician woman with contempt. I think it is important, particularly in the current climate, to acknowledge what really happened here. It is an example of racism. 

 

Happily, the story does not end there. The Syrophoenician woman was not cowed. She did not allow the comment to pass uncontested. I am full of admiration for her and the courage she displayed. She challenged the narrowness of Jesus’ mission. “Sir, even the dogs under the table eat the children’s crumbs.”

 

The challenge was met and change happened. The woman was instructed to return home as her daughter was healed. It was a pivotal moment — life changed and history was made. 

 

Once again, a woman — who in this story remained unnamed — was instrumental in revealing to Jesus a significant change. A woman was given voice to speak the message of inclusion for all. I cannot express the enormity of the significance of this short story. Although, I’m not going to dwell on it today, but the completion of today’s text illustrates that the change was immediate. 

 

A woman ushered in this pivotal moment in history. Nothing would ever be the same. This event, this story, allowed the Apostle Paul to pen the words “There is neither Jew nor Gentile …”.

 

Everything changed — all are welcomed and received.