Jesus, Son of David, have mercy on me!

 Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.

- Mark 10:46-52

In our previous reading, the disciples were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him.  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

  Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.  My study bible has a somewhat lengthy note on this passage.  It tells us that the restoration of sight to the blind was a sign expected to be performed by the Messiah (Isaiah 29:18; 35:4-5), a power God had reserved for Himself (compare to John 9:32).  Son of David was a messianic title, showing that Bartimaeus had faith that Jesus was the Christ.  It tells us that the Fathers give a spiritual interpretation to this miracle as well.  Jericho was a lowlying city which had been associated with sin, so here it can symbolize fallen humanity.  Jesus passing through is the image of His Incarnation.  As He restores sight to Bartimaeus it parallels the restoration of humanity to glory, to "light"  (as in an illumined eye).  It says, "Having been made whole by Christ, human nature can now follow Christ on the road to the Kingdom, symbolized by our Lord's subsequent entrance into Jerusalem" -- which begins the next chapter in Mark.

Jesus is now on the road to Jerusalem.  He  has firmly set His sights forward, toward the Passion, toward the things which He has now forewarned the apostles about three times.  We can imagine their feelings as they follow Him toward Jerusalem, His resolution firm.  There's a little clue in the reading about this town Jericho and its reputation, connected to the great news that sends the crowds thronging to the road.  It tells us that Bartimaeus became enlivened when he heard that it was Jesus of Nazareth who was coming.  Nazareth was also a town with a not-so-great reputation in spiritual terms.  (We recall the words of Nathanael, when He was called to meet Jesus in John's Gospel, "Can anything good come out of Nazareth?"  (John 1:46).  There is a sense of the presence of the reality of the fallen humanity not only in Jericho, where Jesus goes on His ministry and yet also on the way to Jeusalem and His Passion, and the place where Jesus lived and grew and "was from" -- Nazareth.  Everything here has a "humble" beginning, and yet Jesus' mission into the world, His Incarnation, means there is no such thing as a beginning that is "too humble."  And there never will be again.  It's a subtle and hidden extension of all of the readings of this week and the great emphasis on the type of power that God brings into the world through the Incarnation.  Jesus teaches a system of power and authority that is fully based on love, that really requires humility to get right, to fully achieve in the ways that He will show us in Jerusalem and the events to come there.  As this journey has been made, throughout the readings of this week (beginning with Monday's -- If anyone desires to be first, he shall be last of all and servant of all), Jesus has emphasized over and over again to His disciples that they must be prepared for the kind of greatness that will be asked of them, a greatness that means a willingness to be servant of all, and even -- for those who desire to be first -- to be the slave of all.  This He will show them, and us, in Jerusalem.  His Passion and Resurrection will be the greatest example of all, of the type of leadership He asks of us and teaches on our behalf.  It is a power and authority that is derived of love, of wanted what is truly best "for all"  ("for even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many").  Jesus has taught, as the summing up of all the Law and the Prophets, the two greatest commandments:  "You shall love the Lord your God with all your heart, and soul, and mind, and strength" and "You shall love your neighbor as yourself."  But His life, His Incarnation, teaches us so much of the fullness of what that means, of what His Kingdom is all about, and how we are to live His commandments.  Without the Passion and Resurrection our picture is not complete.  But what He endeavors to teach His disciples "on the road" is unforgettable.  Let's also note another "minor" detail:  Bartimaeus throws aside his garment to run to meet Jesus.  It's like throwing off the old life and whatever might get in the way of the direct route to Christ.  All of this life He teaches us comes by faith, runs on faith -- and we have faith in God who is love.  Let us remember when we pray, "Jesus, Son of God, have mercy."

Even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him.  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

- Mark 10:32-45

Yesterday, we read that as Jesus was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.'"  And he answered and said to Him, "Teacher, all these things have I kept from my youth."  Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions.  Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."  Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him.  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  Heading toward Jerusalem, the disciples are amazed and afraid, because they know that hostility awaits.  Far from reassuring them in a conventional sort of sense of denial, Jesus teaches them for the third time what is to happen at His Passion -- and this time, in more detail than before.  But my study bible says that in fact these repeated predictions were intended to encourage and strengthen them:  they will be prepared and forewarned, and understand also what Jesus is undertaking voluntarily. There is also the mysterious assurance that "on the third day He will rise again."

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  Once again, the disciples engage in activity that is a kind of competition, with a "worldly" sense of power on display.  James and John Zebedee, part of His inner circle (together with Peter), ask for places of highest honor in His Kingdom.  The disciples seem to continue to assume that the story of His Passion and rising means that the Kingdom will come in all its fullness at His rise.  Over the past several readings, we have discussed Jesus' teachings about power and greatness (beginning with Monday's reading, If anyone desires to be first, he shall be last of all and servant of all).  These discussions began with the dispute among the apostles as to who would be greatest in the Kingdom, and now James and John ask a similar question yet again.   This time, however, Christ offers them an answer that is slightly more nuanced than before, indicating what kind of "baptism" is necessary for greatness in this Kingdom (James will be the first martyr among the Twelve, John will go for long years into exile unto old age and witness the great persecution of the Church) -- and also that it is not even His to give the positions they ask, but the Father.

And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."  The rest of the disciples are (understandably) upset at what they hear.   Jesus finally gives His most succinct and strong statement about the difference between the kind of power that is used in the world and the type of power He wishes to be a part of His Church and used in imitation of Himself.  When Jesus speaks about the rulers over the Gentiles, He's indicating behaviors which are already scandalous to the Jews, but His definition of greatness will be a more powerful command than any of them yet understand.  To give His life as a ransom "for many" is a translation of the Aramaic, in which the expression "for many" means "for all."

Over the course of this week, we have been in territory in which Jesus has taught about what it will be to be "great" in His Church, in His definition for them of what greatness is.  We started on Monday with a similar subject of the disciples debating among themselves who would be greatest in His Kingdom.  But from there Jesus went on to teach, in various settings, about marriage and its spiritual bond (and thereby the treatment of women), about children (even as an example of the attitude with which it is necessary to receive the Kingdom), but especially about the "little ones"  -- those in the Church who are "poor in spirit," humble in their lives and status.   We also received a reading about a rich young man who, in order to receive the eternal life he asked Jesus about, was taught that he must detach from his great wealth and possessions.  These disciples, who will be the leaders of His Church, must be trained to accept not only the sacrifice Jesus is going to make for the sake of the gospel and the Kingdom in the world, but also their own places in taking up their own crosses and in being "baptized with Jesus' baptism."  As leaders and those who will exercise authority, they must be prepared for the sacrifices that will be asked of them, "for all."  Greatness, as Jesus defines it, is the capacity to be a servant -- and the desire to be first is the desire to be a slave to all.  Let us keep in mind that what Jesus is teaching here isn't about ideas of sacrifice such as becoming a "doormat" to anybody who asks, or fulfilling the whims of anyone who wishes something from one of us.  In fact, it's about serving His Kingdom, bringing the gospel message into the world, and living a life that is fearless in terms of making His commands our priority.  In this way, one becomes a servant to all; it is the way of God's love that Jesus teaches.   I think we often get encouraged to believe that to be a servant of all implies a kind of slavery to the whims of others, but this is the furthest thing from the truth that Jesus offers.  It's the Kingdom that He is bringing into the world, the gospel message -- and in serving that Kingdom we can serve all.  Perhaps for each one of us, what that means will differ depending upon how we each are called to serve.  But it's important that we know about the discernment He teaches, the truth He teaches, the Way He teaches.  Jesus' Way is the way of God's love, and the power He teaches us to use in all sorts of hierarchies and organizations, public and private -- even intimate -- is the power of love at work, and this is the truth He brings us.  This is the truth He is teaching the disciples with His commands, but most powerfully with His life -- and His Passion:  betrayal, condemnation, deliverance to the Gentiles, mocking, scourging, spitting, and killing.  And on the third day, His rise, the Resurrection that teaches us truly who we are, what we need, and Who He is.  This is not a prescription for suffering for suffering's sake, it's a promise of the Kingdom and the power to compel a loyalty that asks of us a kind of heroism that sets an example of love, of sacrifice, and the greatness and worth of this Kingdom and the life He offers, even a life unto abundance.  It's what calls us to what is best for all of us, and for each of us.

What shall I do that I may inherit eternal life?

 Now as He was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.'"  And he answered and said to Him, "Teacher, all these things have I kept from my youth."  Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions.

Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."  Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."

- Mark 10:17-31

In yesterday's reading, we were told that Jesus and the disciples came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.  For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

 Now as He was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God."  My study bible tells us that this man, in contrast to the Pharisees in yesterday's reading, doesn't come to test Jesus.  On the other hand, he doesn't understand that Jesus is the Christ, but considers Him a "good Teacher."  A note says that Jesus' response doesn't deny that He is God, but is designed to lead the rich man to this knowledge.

So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.'"  And he answered and said to Him, "Teacher, all these things have I kept from my youth."   My study bible suggests that it's not formal observance of commandments that makes one righteous before God.   The young man seems to suggest here that he has kept these commandments Jesus names, so there must be something else that Jesus can teach him.

Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions.  My study bible has a long note worth quoting:  "To be perfect, one must willingly sacrifice all and follow Christ.  Nothing is gained unless this sacrifice is given freely. The specifics of how one follows Christ will be different for each person.  Because wealth had such a grip on this rich man, his only hope was to sell and give away all his possessions.  St. John Chrysostom tells us that giving away possessions is the least of Christ's instructions here; following Him in all things is a far greater and more difficult calling."

Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."   My study bible tells us that there have been varied interpretations suggested for this impossible image of a camel going through the eye of a needle:  perhaps the word was not camel, but rope (the words for camel and rope sound similar in Aramaic), perhaps the eye of a needle was the name of a city gate that a camel might barely squeeze through if it were first unloaded of any burden or baggage -- symbolic of wealth.  In the Talmud there is also a somewhat similar expression:  "for an elephant to go through the eye of a needle."  But whatever the phrase's origin, it gives us a stark picture of the impossibility of salvation for those attached to riches.   The fact that this is such a common human frailty is exposed in the question posed by the disciples, "Who then can be saved?"  But Christ teaches us about God's grace and the nature of that work in us.  What's impossible on our own strength or resourcefulness is possible with God.  In this case, we're talking about a great personal transformation.

Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."   My study bible cites St. John Chrysostom once again in commentary on this passage.  According to Chrysostom, Jesus refers here to keeping faith under persecution even if it means to lose one's family.  It also means to accept that unbelieving family members may cut off ties because of the believer's faith (see 1 Corinthians 7:12-16).   My study bible says, "Believers are promised a hundredfold of houses and relatives not in an earthly sense, but in a spiritual sense -- the fathers and mothers of the Church, our brothers and sisters in Christ, and houses of worship and fellowship."

My study bible says that following commandments alone (or rather, formal observance of the commandments) doesn't give us truly righteous behavior before God.  Jesus' examples today about the attachment of riches comes as an example of what calls upon us when we begin to truly seek to follow Christ.  It's similar to the command in Tuesday's reading, that one should prefer to cut off hand, or foot, or eye rather than risk the hellfire that results from causing "one of these little ones who believe in Me to stumble."   We're asked to remove the obstacles that get in the way of fully loving Christ.  That is, the things in us that create reservations, the things that conflict with where we're called to go in discipleship.  I think it's a great piece of wisdom to understand that this may be different for each individual.  We're all called to release anything that gets in the way of real discipleship, but perhaps each one of us will have a different sort of discipline that is necessary, based on whatever it is that's needed within us.  With this understanding, we see that Jesus' prescription to this young man, although drastic, is given in love (we read that "Jesus, looking at him, loved him" just prior to the command to sell whatever he has and give to the poor).   In the past several readings, we've observed Jesus teaching about power and its uses, and the great virtue of humility in all things, a prescription for gracious, "God-like" behavior.  We have also read about how humility is the great key to all of the virtues He teaches.   In this context we may observe the command to discard "wealth" or "possessions" as part of the process of becoming humble enough to hear Christ's call -- and to practice power His way; that is, to practice the power of love, rather than faith in what we own, or look like, or seem to be to the world.  Christ's connection to us comes first, and the rest follows.  In this way, we become the person that He calls us to be -- the image in which He truly holds us.  We receive the Kingdom in exchange for the lives we think we know, and in so doing, life in abundance means we become more truly that person we're created to be.  Let us consider what is worth giving up to receive that kind of life.  I think it's important to note in today's reading that Jesus doesn't tell this man to give all his possessions to the poor in order simply to feed the poor.  Rather, it's a loving command for this young man who would be a disciple, in an effort to answer his question as to how he may receive eternal life.  What we learn in the detachment Christ teaches is to give of ourselves, not only our things or possessions.  In the end, the conclusion is that who we are within, as persons created in His image, is far more valuable than anything else we have.  Who we are in His eyes is the greatest wealth we can have.

What God has joined together, let not man separate

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again. 

The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.  For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."

In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery." 

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

- Mark 10:1-16

In yesterday's reading, Jesus continued His discourse on greatness in the Church (see also Monday's reading).  He said, "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die and the fire is not quenched.' "And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die and the fire is not quenched.'   For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

  Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.    We note that Jesus is teaching in Judea, closer to the central authorities of the temple, in the territory more closely under their watch and control.

The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.  For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  The Pharisees come testing Jesus.  My study bible explains that "in contrast to the easy access to divorce under the Mosaic  Law, and because of the misuse of divorce in that day, Jesus repeatedly condemns divorce."  (See also Matthew 5:31-32, 19:8-9.)   The emphasis here to the Pharisees is on the nature of marriage as eternal, something created by God -- and in that context, He attacks their hardness of heart.  That is, the power of easy divorce (for men only, in the Jewish custom) meant that women could be easily discarded for almost any reason, losing not only social status but also means of support.   In this point of view of marriage, women are not possessions but spiritually equal partners, part of "one flesh."  Coming after yesterday's reading, in which Jesus taught about the use of power, and that those who wish to be greatest shall be servants of all, this teaching is extends our understanding of caring for "the little ones," the humble or poor in spirit.


In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  Here "in the house" speaking to His disciples, this concept is clearly extended also to all those under Roman law (including Gentiles) and not only to Jews:  Jewish women could not initiate divorce, but Roman women could.

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.   My study bible notes here that according to Theophan, the disciples rebuked the mothers for bringing little children to Christ because their manner was "unruly" and because they thought children "diminished His integrity as Teacher and Master."  Jesus rejects this idea and clearly uses the children instead as an example of those who inherit the kingdom of God.  Therefore, in the Church, children are invited (even as an example to adults, says my study bible) to participate in the Kingdom through prayer, worship, baptism, chrismation and Communion.  Clearly, we are still on the themes of Jesus' teaching about power, service, and greatness.

Over the past few readings, Jesus has elaborated on concepts of greatness, beginning with the statement, "If anyone desires to be first, he shall be last of all and servant of all."   We recall that He then set a little child in the midst of the disciples, and said, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  In some sense, we've come full circle since then -- together with the disciples -- as He's extended His teachings to women in marriage and to the children in the flock who are brought to Him for a blessing.  What this teaches us is that Jesus' understanding of how to use power, that is, a gracious understanding of what this means -- of the responsibility toward the "little ones," whoever they may be -- applies not just within the Church or within a cut-off portion of life that we set aside for special times, places, and purposes, but for all circumstances and all of our lives.  If marriage is a spiritual institution (that is, it is something ordained and sanctified by God:  "what God has joined together") then its inherent nature must be respected as such, and Jesus' notions of relationship must be honored in that place, under any and all circumstances.  And if we find that even a child who is received in His name is equivalent to receiving Him, or that the children are example of such that is of the kingdom of God, then it becomes more difficult to understand hierarchy and the use of power outside of Jesus' teachings in our lives.  There is a great sense here of duty and obligation, but more so of responsibility:  that real greatness consists in the capacity to care for those who depend upon you, who are not those with a lot of power in any circumstance or situation or organization.  Jesus gives us a sense of what it is to live His way, to use power in the ways that He uses power, and thereby a glimpse of the Kingdom and how we can work to make that real within our own lives, in the here and now.  Therefore, when Jesus sent out the disciples on their first mission, teaching those to whom they went that "the kingdom of God has come near," it wasn't only a teaching about the holy power at work in casting out demons, healing, and teaching -- but that kingdom is also about the ways in which God's power works to teach us how to relate to one another.  If greatness is really in the care and service of many others, then what we have is a picture of a system of power that is based on love, on the things of God, and we need to think about how we bring the kingdom near to others when we become more "like God."  I think we could consider it a great sign of the fruit of the Spirit should we encounter in others or find in ourselves behavior that we consider gracious in this sense.  Clearly, Jesus doesn't just teach that this endeavor is merely for those in monasteries, or those who will become hierarchs and leaders in the Church, but also for husbands and wives, and also extended to children.  Thereby, these teaches touch all of our lives and apply to each one of us.   If we are to consider aspects of modern life such as exposure of various abuses:  in the family, in institutions like schools, or even over the internet, surely Christ's teachings on power and greatness apply to those of us who wish to be His disciples and to follow His way.   We don't honor the family, nor marriage as a sacred institution by covering up or harboring abuse of power within any relationship, nor do we do so under any sort of circumstance.  Therefore in the context of nominally secular discussions of such subjects, Jesus' teachings on the use of power and what constitutes greatness become and remain as essential as ever to each one of us, and they show us the way.  Yesterday, Jesus taught that His disciples must have "salt in themselves."  Let us remember that if we are to remain faithful to our covenant with Him, to truly remember His teachings and to have salt in ourselves, we're going to take His teachings and apply them to every circumstance in which we, too, wish to set an example and glorify God by doing so.  Ultimately Jesus' teachings about about the power and value of humility, including the capacity to "receiving the kingdom of God" as a little child. 

But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea

 "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where

'Their worm does not die
And the fire is not quenched.'

"And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where

'Their worm does not die
And the fire is not quenched.'

"And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where

'Their worm does not die
And the fire is not quenched.'

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

- Mark 9:42-50

Yesterday, we read that Jesus and the disciples departed from the region of Caesarea Philippi and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."

 "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die and the fire is not quenched.'"  We recall from yesterday's reading that "these little ones" include those who are poor in spirit, those who are humble:  that is, the "little ones" in the Church who will be members of the flock.  These men, the Twelve, are the ones destined to lead the Church in all kinds of ways.  But Jesus stresses their job is caring and service.  This warning to the disciples is therefore extremely dire.  They are the ones who have been with Him, trained with Him, and their responsibility is therefore appropriately grave.  In that context, as those who are eminently responsible for their conduct in His name, as apostles and disciples, comes the warning about hell fire, sacrifice, and testing.  And this warning is about how they use their power to care for the "little ones" -- the people who are not in the strong positions in their flock, those who are vulnerable and need their care, teaching, and leadership.  So strong is this warning that three times we receive the quotation regarding hellfire, from Isaiah 66:24.

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."  My study bible suggests that being seasoned with fire means being tested to see if one's faith and works are truly genuine (see 1 Corinthians 3:11-15).  It says, "In saying every sacrifice will be seasoned with salt, Jesus is quoting Leviticus 2:13, in which salt stands for the remembrance of God's covenant with His people."

Jesus' words today are inspirational in terms of the quality of leadership that He wants to see in His Church.  These words He's addressing to those men who will go on to be the founders and leaders of the Church:  the first apostles and disciples, who have been directly trained by Him.  Repeatedly in the Gospels we're given the understanding that those who have received the greatest teachings become the most responsible as the effect of having received such blessings.  In other words, the greater the gift of teachings and instruction, the greater responsibility rests on those who have been so blessed.  These men, therefore, are being reminded of just how solemn their undertaking really is, how binding their discipleship, and how strict judgment will be with them in particular.  And it all hinges on their treatment of the "little ones."  In yesterday's reading, we began with the fact that having immediately decided that the fulfillment of the Kingdom was at hand  (based upon Jesus' words about His rise on the third day) -- the first thing the disciples did was to dispute one another about who would be greatest in that Kingdom.  Thus, His teaching to them begun in yesterday's reading and completed in today's really reflects a distinction about what we do with our instincts for power.  We can see the acute warnings made in today's reading as that which is the strongest possible discouragement against abuses of power, against an impulse to exploit those weaker in a hierarchy in any possible way.  Given the responsibilities conferred upon these men by virtue of their training with Christ, His dire warning -- repeated three times -- about the dangers of hellfire should they be guilty of  "causing a little one to stumble"  comes as a blessing to all of us.  It's a warning about the temptations to power, the greatest caution possible against using their positions of authority and influence for personal gain -- as opposed to His teaching that the greatest among them would be the servant of all.  This is why radical teachings on humility are embraced traditionally by the Church and why humility is considered the crown of all virtues; it becomes particularly necessary for those who are in a position to influence and lead the "littlest ones."  Jesus' system of hierarchy posed here teaches us that, indeed, the greater the blessings of knowledge and instruction, the greater the responsibility for putting it into action, and for remembering always His commandments.  In Matthew's Gospel, when Jesus teaches the disciples to "let your light so shine before men, that they may see your good works and glorify your Father in heaven," my study bible adds a note that such virtues as those we are discussing have both a personal and a public function, because such virtue can bring others to glorify the Father.  Therefore, in such a "light," we also understand how important their use of power will be, how important this issue will always be in the Church.  We can certainly see from current issues and concerns its essential nature as Jesus' basic teaching to us.  We might well add the teachings on salt here -- that salt, used as a preservative, is a symbolic reminder of covenant, and therefore potently acts as a remembrance for them of these His teachings, these His commandments.  Therefore keeping peace with one another becomes another facet of this remembrance of covenant, His commandments to them, particularly regarding humility and the use of power.  After all, these teachings came as they disputed who would be greatest at their first conclusion of the coming of His Kingdom in its fullness.   What we have, then, is a system of privilege that conveys responsibility for the whole, and especially never to forget the care of the littlest and least powerful, those at the edges, who follow in faith and in trust.  How could we get a more dire warning to leadership that fails in keeping the responsibility of privileges?  Let us remember, also, that we are each given these teachings.  Therefore, we each have such a responsibility, and the blessings of His instruction.  How do we keep our salt and remember in our daily lives?  How do we practice His commands, both personally and privately?  It is something important and essential, just like salt -- and we must remember the testing of fire.  The drastic teachings about cutting off what offends:  a hand, a foot, an eye, are about ridding ourselves of those things that interfere with following His words about power and humility with purity of heart.  Whatever interferes or conflicts with our remembrance and practice has to go! 

If anyone desires to be first, he shall be last of all and servant of all

 Then they departed from there and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.

Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."

Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."

- Mark 9:30-41

On Saturday, we read that after the Transfiguration experience on the mountain with James, John, and Peter, when Jesus came to the disciples, He saw a great multitude around them, and scribes disputing with them.  Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him.  And He asked the scribes, "What are you discussing with them?"  Then one of the crowd answered and said, "Teacher, I brought You my son, who has a mute spirit.  And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid.  So I spoke to Your disciples, that they should cast it out, but they could not."  He answered them and said, "O faithless generation, how long shall I be with you?  How long shall I bear with you?  Bring him to Me."  Then they brought him to Him.  And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.   So He asked his father, "How long has this been happening to him?"  And he said, "From childhood.  And often he has thrown him both into the fire and into the water to destroy him.  But if You can do anything, have compassion on us and help us."  Jesus said to him, "If you can believe, all things are possible to him who believes."  Immediately the father of the child cried out and said with tears, "Lord, I believe; help my unbelief!"  When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, "Deaf and dumb spirit, I command you, come out of him and enter him no more!"  Then the spirit cried out, convulsed him greatly, and came out of him.  And he became as one dead, so that many said, "He is dead."  But Jesus took him by the hand and lifted him up, and he arose.  And when He had come into the house, His disciples asked Him privately, "Why could we not cast it out?"  So He said to them, "This kind can come out by nothing but prayer and fasting."

Then they departed from there and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  My study bible points out that here Jesus predicts for a second time His death and Resurrection.  What this indicates is a clarity for the disciples that He's freely going to His Passion.   He won't be taken against His will, but He will consent to what is to happen.

Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."   My study bible explains that little ones include "all who have childlike humility and simplicity, all who are poor in spirit."  Most likely the disciples begin disputing over who is the greatest in the kingdom (despite the fact that Jesus has just announced for the second time His suffering and death!) because they believe that the Kingdom will be fully present at His rise.

Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."  My study bible cites two commentators regarding John's comment to Christ here.  Theophylact sees John as being pricked by his own conscience after Christ taught about the least and the great.  St. Ambrose sees John as acting with full expectation of obedience to accompany such blessings.  In either case, says my study bible, Jesus' response here shows that those who act in good faith aren't excluded -- even if they are not currently numbered among the disciples.  My study bible quotes Theophylact:  "See how divine grace is at work even in those who are not His disciples."  See also Moses' comment regarding Eldad and Medad prophesying in the camp at Numbers 11:24-30.

 Today's reading gives us some considerations about hierarchy and leadership, structural organization and power -- in a sort of perfect time in which Jesus is preparing the disciples for His "departure" or "exodus."  But the disciples fail to grasp at all what He's telling them.  Perhaps they simply cannot conceive of a world without Him.  How could the Messiah leave them?  Why would that even be possible?   Jesus has spoken of rising after three days, and it seems very clear that the disciples believe this means that the Kingdom will be fully functioning, fully present.  And this is why they begin to dispute between themselves about who'll be greatest.  Far from thinking about what Jesus will be going through -- even immediately after He tells then of His suffering and death! -- they are considering what positions may be theirs when Jesus comes into His kingdom.  So what are we to think about this?  Surely this is included in the Gospels for very good reasons, because it's just all-too-human to be considering position, even just after some horrible news about someone (even Jesus, their Teacher) suffering.  So we're taught a lesson here, about ourselves and our natures, but also about the Church and what Jesus expects of those who serve Him.  Far from chastising them because they aren't even thinking correctly about what He's warning them is to come, Jesus straightens their thinking by teaching them about what He considers greatness.  This is His legacy to all of us, His way of thinking about power, hierarchy, and leadership.  It's an ideal for us.  It's so engrained as a concept for social institutions that our politicians call themselves "public servants."  But we know how leadership and hierarchy is easily abused, how our tendencies for the desire of power can get in the way of what Jesus is teaching.  One thing we can learn from Jesus is the absence of competition among His followers He envisions here.  If we would compare it to the ways in which saints have come to us, what we might take from this teaching is that there is room for everyone here.  If each of us are to be good servants to all, then there will be gifts each one will bring to the table, ways in which each serves.  Thus, we don't have to think in terms of greatness and competition and power.  Instead, we can think about plurality, a system in which each is essential and each is capable of great contribution.  Jesus' expansion on this teaching, which comes via John's question, about another group somewhere who were casting out demons in Jesus' name, is an extension of the same concept.  The type of exclusiveness that may apply here is just that we have one Teacher.  But that is where exclusivity ends in this picture:  all those who act in "good faith," as my study bible put it, belong to this Kingdom and are workers in it.  This new example serves as a greater enhancement of what it is to think about organization without competition.  It may seem strange to think of hierarchy this way, but it is Jesus' way.  If we look at the whole pantheon of saints, we can see this type of plurality at work:  each is so very unique.  We might say that saints are just like the rest of us, but more so -- with the most dynamic elements of personality being fulfilled in a perhaps greater and more dimensional nature than most.  But each contributes 100 percent, or, given the action of the Spirit, perhaps more:  a demonstration of life in abundance.   Each serves with their own gifts.  And that's the way that we need to think about this Kingdom and our own participation in it.  What can you give 100 percent of?  How do you increase that gift?  With God's help, all things are possible.  This is the way we each can be among the greatest in the Kingdom.

Lord, I believe; help my unbelief!

And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them.  Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him.  And He asked the scribes, "What are you discussing with them?"  Then one of the crowd answered and said, "Teacher, I brought You my son, who has a mute spirit.  And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid.  So I spoke to Your disciples, that they should cast it out, but they could not."  He answered them and said, "O faithless generation, how long shall I be with you?  How long shall I bear with you?  Bring him to Me."  Then they brought him to Him.  And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.   So He asked his father, "How long has this been happening to him?"  And he said, "From childhood.  And often he has thrown him both into the fire and into the water to destroy him.  But if You can do anything, have compassion on us and help us."  Jesus said to him, "If you can believe, all things are possible to him who believes."  Immediately the father of the child cried out and said with tears, "Lord, I believe; help my unbelief!"  When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, "Deaf and dumb spirit, I command you, come out of him and enter him no more!"  Then the spirit cried out, convulsed him greatly, and came out of him.  And he became as one dead, so that many said, "He is dead."  But Jesus took him by the hand and lifted him up, and he arose.  And when He had come into the house, His disciples asked Him privately, "Why could we not cast it out?"  So He said to them, "This kind can come out by nothing but prayer and fasting."

- Mark 9:14-29

Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them.  His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.  And Elijah appeared to them with Moses, and they were talking with Jesus.  Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid.  And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"  Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.  Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead.  So they kept this word to themselves, questioning what the rising from the dead meant.  And they asked Him, saying, "Why do the scribes say that Elijah must come first?"  Then He answered and told them, "Indeed, Elijah is coming first and restores all things.  And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt?  But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him."

And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them.  Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him.  And He asked the scribes, "What a discussing with them?"  Some commentators point out here Jesus' loyalty to His disciples.  He quizzes the scribes first, not the disciples.  He will speak to them when they are alone, not in front of their interlocutors and the crowd.

Then one of the crowd answered and said, "Teacher, I brought You my son, who has a mute spirit.  And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid.  So I spoke to Your disciples, that they should cast it out, but they could not."  We enter into a dispute, and find the center and theme of the dispute.   At the center of the dispute between the scribes and the disciples is this difficult problem:  a spirit that cannot be cast out by Jesus' disciples.  My study bible points out that sickness in Scripture is often connected to demonic activity. 

He answered them and said, "O faithless generation, how long shall I be with you?  How long shall I bear with you?  Bring him to Me."  Then they brought him to Him. Then they brought him to Him.  And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.   So He asked his father, "How long has this been happening to him?"  And he said, "From childhood.  And often he has thrown him both into the fire and into the water to destroy him.  But if You can do anything, have compassion on us and help us."  Jesus said to him, "If you can believe, all things are possible to him who believes."  Immediately the father of the child cried out and said with tears, "Lord, I believe; help my unbelief!"   Jesus' rebuke ("O faithless generation") is to this crowd, and the father whose son needs healing, but in some way indirectly it will also apply to the disciples.  But here it serves to draw out what is truly happening with this man.  In some sense, this father is the one who's praying for his son to be healed.  He draws out the man by telling him, "If you can believe, all things are possible to him who believes."  This unleashes the powerful cry:  "Lord, I believe; help my unbelief'!"  Even before Christ Himself, this is the best this father can do, but it is enough.

When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, "Deaf and dumb spirit, I command you, come out of him and enter him no more!"  Then the spirit cried out, convulsed him greatly, and came out of him.  And he became as one dead, so that many said, "He is dead."  But Jesus took him by the hand and lifted him up, and he arose.  Since we're told that the people came running together, we can assume that Jesus has remained away from the crowd, and thus had the boy brought to Him apart from this "unbelieving" multitude.  The healing happens, as do others (see the healing of Jairus' daughter in this reading, for example), apart from the crowd in which the disputing between the scribes and Jesus' disciples was going on.  We may assume, also, that Jesus' inner circle of James, John, and Peter are with Him, having come with Him from the high mountain upon which they witnessed the Transfiguration. 

And when He had come into the house, His disciples asked Him privately, "Why could we not cast it out?"  So He said to them, "This kind can come out by nothing but prayer and fasting."   In Matthew's reporting of this event (see Matthew 17:19-21), Jesus also declares to the disciples that they had lacked faith.  But in this context, prayer and fasting become ways to shore up faith, and to express commitments to faith.  According to my study bible, Jesus' phrase this kind "refers to powers of darkness, not simply those that cause a particular illness.  The banishment of demons requires faith, prayer, and fasting, for there is no healing and no victory in spiritual warfare without all three.  Beginning with the Didache [the earliest known teaching document which was linked to the disciples],  the Fathers have taught that both the person in need of healing and the person performing the healing must believe, pray, and fast."

Mark's gospel returns over and over again to issues of faith, and the power of faith.  We've seen what comes from "a little" faith in the disciples, even though Jesus' has already questioned their capacity for spiritual sight and hearing (see How is it you did not understand?).  In today's reading, we come up against a tougher struggle.  What happens when we're really dealing with "powers of darkness" -- things that really work against faith in Christ, and the good things of God in the world?  This is an important question, and maybe an essential one for our time.  Many people might suggest that the world is, on the whole, making a great deal of progress, pointing to advances in science, education, technology, and all kinds of ways in which innovation in any field enhances human efforts at making life more livable.  But along with every enhancement, we also build the possibility that each new "advance" in this sense can also be used for the things that don't enhance life.  Forms of brutality and killing, things that cause suffering and death, also become "more efficient" and more powerful.  Gruesome crimes and acts of terrible cruelty are also given to us via the internet, televised around the world -- even deliberately these days -- to cause fear and dread.  Bullying, scamming, catfishing, and all number of problematic human behaviors can be magnified through technology, becoming not only more effective, but also affecting greater and greater numbers of people which weren't previously accessible on such a grand scale.   With the ability to stay masked or at least removed from face to face contact, even remotely from an event, acts of terrible selfishness can multiply.  These examples don't begin to touch on the possibilities that arise from modern machinery and transportation for spectacular accidents.  So, in the face of whatever deliberate or accidental cruelties one endures, things that really seem to indicate a terrible wrong, or things being very awry indeed, one must consider Jesus' words about faith, and prayer, and fasting.  Prayer and fasting become tools of commitment, of honing one's faith, of being in a place to really use what is available to us to find that place with Christ no matter what we are experiencing, even when we can't understand why everything seems to go wrong when we feel we're doing whatever is right.  This is something essential to understand about our lives of faith:  that it's through all things that our faith is something we work at, we practice what is available to us.  And maybe most particularly when things strangely seem to go wrong is when we are most in need of the tools of faith, whatever they may be that are available to us (and there are so many, including reading the Scripture and sharing with others who are also committed to faith).  Let's remember that our practices may be essential to our well-being, especially at times of disheartening setbacks or inexplicable obstacles.  These are the things that "help our unbelief!"  It seems to me important that we don't confuse every setback with a failure of faith; rather it is faith that can help to restore us to the confidence of the pathway through difficulties, with God's help, and Christ's love -- and to the blessings beyond.  It may help to remember the way St. Augustine's comments on this passage have been summarized:  we pray that we may believe and believe that we might pray.