Mark 9: listen

 How can adult aid to a child be decided on the child believing in Jesus (V. 42)? I think Mark was writing for the Church rather than for humankind and the consequence is confused Christianity. It’s one reason there are 45,000 Christian sects and death of a child from a different sect seems tolerated as process. Jesus’ civic influence pursues better human performance.

Quoting leader Kenneth Tipton, “[For 2023, Nomads] are “Discovering Advent in the Gospel of Mark” through the study authored by Traci Daub titled, Holy Disruption.  [In week one, citing Mark 13,] we explored the Christmas theme of waiting and were encouraged by Jesus to be proactive and WATCH.   [For week 2,] we explore the Christmas theme of Peace on Earth Good Will to All.  Week 3’s Mark Chapter 8 . . . begins with a familiar story of a miracle and ends with a rebuke and an admonition by Jesus to FOLLOW.  In Week 4, we are invited, in Mark 9, to listen.

[I read scripture with 2 principles in mind:  I perceive Genesis 1:26-28’s authorization that female and male humankind may and can choose to rule to thegood on earth and Jesus’ message that individual humans may and can pursue perfect performance -- in theGod’s image. When I perceive Christian bias in NIV, I check CJB. “Civic” expresses reliably responsible connections and transactions to thegood on earth. Humankind today benefits from 300,000 years’ development as homo sapiens, 10,000 years with grammar, 3,000 years since the Bible’s books were started, and 2,000 years since Jesus lived. Today, humankind plans to colonize a planet in a couple decades, knows the sun is a natural nuclear reactor, and has much more evidence to consider in choosing thegood.]

9:1 And he said to them, “Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come with power.” [These 2,000 years later, it seems behaving to comprehend, intend, and achieve thegood facilitates happiness and hope despite a persistently worldly world. Reform seems possible if most citizens practice both Genesis 1:26-28 and Matthew 5:48.]

The Transfiguration

² After six days Jesus took Peter, James and John [Three apostles.] with him and led them up a high mountain, where they were all alone. There he was transfigured before them. ³ His clothes became dazzling white, whiter than anyone in the world could bleach them. ⁴ And there appeared before them Elijah and Moses, who were talking with Jesus.

[Copying and paraphrasing from Wikipedia today, Elijah, meaning "My God is Yahweh", was, according to the Hebrew Bible, a prophet and a miracle worker who lived in the northern kingdom of Israel during the reign of King Ahab (9th century BC). In 1 Kings 18, Elijah defended the worship of the Hebrew God over that of the Canaanite deity Baal. God also performed many miracles through Elijah, including resurrection, bringing fire down from the sky, and entering heaven alive "by fire." He is also portrayed as leading a school of prophets known as "the sons of the prophets." Following his ascension, Elisha, his disciple and most devoted assistant, took over his role as leader of this school. The Book of Malachi prophesies Elijah's return "before the coming of the great and terrible day of the LORD," making him a harbinger of the Messiah and of the end times in various faiths that revere the Hebrew Bible. References to Elijah appear in Sirach, the New Testament, the Mishnah and Talmud, the Quran, the Book of Mormon, and Baháʼí writings.] [Again, from Wikipedia, generally, the majority of scholars see the biblical Moses as a legendary figure, while retaining the possibility that Moses or a Moses-like figure existed in the 13th century BCE. Rabbinical Judaism calculated a lifespan of Moses corresponding to 1391–1271 BCE; Jerome suggested his birth 3600 years ago.

The Egyptian name "Moses" is mentioned in ancient Egyptian literature. [A] treasonous ancient Egyptian priest, Osarseph, perhaps 3200 years ago, renamed himself Moses and led a successful coup against the presiding pharaoh.

Moses is considered the most important prophet in Judaism and one of the most important prophets in Christianity, Islam, the Druze faith, the Baháʼí Faith, and other Abrahamic religions. According to both the Bible and the Quran, Moses was the leader of the Israelites and lawgiver to whom the authorship, or "acquisition from heaven", of the Torah (the first five books of the Bible) is attributed.

According to the Book of Exodus, Moses was born in a time when his people, the Israelites, an enslaved minority, were increasing in population and, as a result, the Egyptian Pharaoh worried that they might ally themselves with Egypt's enemies. Moses' Hebrew mother, Jochebed, secretly hid him when Pharaoh ordered all newborn Hebrew boys to be killed in order to reduce the population of the Israelites. Through Pharaoh's daughter (identified as Queen Bithia in the Midrash), the child was adopted as a foundling from the Nile and grew up with the Egyptian royal family. After killing an Egyptian slave-master who was beating a Hebrew, Moses fled across the Red Sea to Midian, where he encountered the Angel of the Lord, speaking to him from within a burning bush on Mount Horeb, which he regarded as the Mountain of God.

God sent Moses back to Egypt to demand the release of the Israelites from slavery. Moses said that he could not speak eloquently, so God allowed Aaron, his elder brother, to become his spokesperson. After the Ten Plagues, Moses led the Exodus of the Israelites out of Egypt and across the Red Sea, after which they based themselves at Mount Sinai, where Moses received the Ten Commandments. After 40 years of wandering in the desert, Moses died on Mount Nebo at the age of 120, within sight of the Promised Land.]

⁵ Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” ⁶ (He did not know what to say, they were so frightened.) [They murmured.]

⁷ Then a cloud appeared and covered them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!” [We may perceive in this mysterious story the scribe’s representation of authority respecting the mystery of God. Mark wrote either what he thought or what others imposed on him. However, I know of no evidence that a voice actually came from a cloud or that that voice responsibly represented Jesus. For all I know, Jesus is theGod. I write expressing doubt in the church that canonized the Bible. I encourage humility to whatever constrains human choices and pursuit of Jesus’ civic influence.]

⁸ Suddenly, when they looked around, they no longer saw anyone with them except Jesus. [Elijah and Moses no longer relevant? Elijah (and successor Elisha), who raised the dead, and Moses, the law receiver were rendered obsolete by Jesus. Also, the guild called “the sons of the prophets” is replaced by “the Son of Man”.]

⁹ As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. ¹⁰ They kept the matter to themselves, discussing what “rising from the dead” meant. [They murmured.]

¹¹ And they asked him, “Why do the teachers of the law say that Elijah must come first?”

¹² Jesus replied, “To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? ¹³ But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him.” [I tried to research what “done to him” refers to, but failed.]

Jesus Heals a Boy Possessed by an Impure Spirit

¹⁴ When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. ¹⁵ As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him.

¹⁶ “What are you arguing with them about?” he asked.

¹⁷ A man in the crowd answered, “Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. ¹⁸ Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.” [Perhaps “disciples” refers to apostles, authorized by Jesus to act in his name.]

¹⁹ “You unbelieving generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy to me.” [Jesus illustrates that forgiveness does not prevent frustration when there is neither remorse nor reform.]

²⁰ So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.

²¹ Jesus asked the boy’s father, “How long has he been like this?”

“From childhood,” he answered. ²² “It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us.”

²³ “‘If you can’?” said Jesus. “Everything is possible for one who believes.” [I don’t trust Mark’s representation of Jesus:  I don’t think Jesus healed on a quid pro quo relationship. That’s a wealth and war approach rather than Jesus’ peace.]

²⁴ Immediately the boy’s father exclaimed, “I do believe; help me overcome my unbelief!” [Genesis 1:26-28 says overcoming unbelief is a personal action. See James 4:17, where “sin” is intentional error. Also, the concept that belief can overcome reality is a church-principle intended to enslave the minds of contributors. It’s taxation for nothing beyond hope and comfort.]

²⁵ When Jesus saw that a crowd was running to the scene, he rebuked the impure spirit. “You deaf and mute spirit,” he said, “I command you, come out of him and never enter him again.”

²⁶ The spirit shrieked, convulsed him violently and came out. [It seems clear that, relative to human being (verb), spiritualism is worse than animalism.] The boy looked so much like a corpse that many said, “He’s dead.” ²⁷ But Jesus took him by the hand and lifted him to his feet, and he stood up.

²⁸ After Jesus had gone indoors, his disciples asked him privately, “Why couldn’t we drive it out?” [Confirming that the father had asked the apostles and they tried (V 18).]

²⁹ He replied, “This kind can come out only by prayer [perhaps “and fasting”].” [Jesus rebuked and commanded (V 25).]

Jesus Predicts His Death a Second Time

³⁰ They left that place and passed through Galilee. Jesus did not want anyone to know where they were, ³¹ because he was teaching his disciples [apostles?]. He said to them, “The Son of Man is going to be delivered into the hands of men. They will kill him, and after three days he will rise.” ³² But they did not understand what he meant and were afraid to ask him about it. [They murmured.]

³³ They came to Capernaum. When he was in the house, he asked them, “What were you arguing about on the road?” ³⁴ But they kept quiet because on the way they had argued about who was the greatest. [They murmured. Perhaps they thought one of them would be like Elisha, heir to Elijah-power.]

³⁵ Sitting down, Jesus called the Twelve and said, “Anyone who wants to be first must be the very last, and the servant of all.” [Do some people perceive sacrifice in order to be first? Are some who “sacrifice” delusional? Do self-proclaimed victims perceive their “sacrifices” will be rewarded? Is the appearance that someone needs help an invitation to invasion of privacy? Is the volunteer qualified to help?]

³⁶ He took a little child whom he placed among them. Taking the child in his arms, he said to them, ³⁷ “Whoever welcomes one of these little children in my name welcomes me [This seems clear advice to aid every child, provided you limit selection to “in Jesus name”. In other words, if you help a child for the child’s sake, you failed. That is, if the child lives in Yahweh’s name it’s OK to neglect the child. I disagree and would like to address the issue. I think adults should aid every child they can.]; and whoever welcomes me does not welcome me but the one who sent me.” [I think it is commendable that “the one” is not capitalized, because Jesus may represent thegood (a contraction for singularity) rather than a deity. On the other hand, Jesus may be theGod. Also, “Christ” may not represent Jesus. It is important for the individual to acquire humility toward theGod, whatever that entity may be.]

Whoever Is Not Against Us Is for Us

³⁸ “Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.”

³⁹ “Do not stop him,” Jesus said. “For no one who does a miracle in my name can in the next moment say anything bad about me, ⁴⁰ for whoever is not against us is for us. ⁴¹ Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward. [His name is “Jesus” rather than “Christ”. Also, I think the “in my name” limitation is imposed by the Church for its benefit. I read, write, and speak to motivate, facilitate, and encourage believers to reform their church to accommodate Matthew 5:48 respecting Genesis 1:26-28, the civic way their church perceives it. “Civic” means for life rather than for afterdeath.] [Without a doubt, anyone who aids thegood need not be judged on why they made that choice. I advocate Jesus’ civic influence and oppose Church when it interferes, accepting that I do not know theineluctabletruth. Yet, just as I do not accept judgement by others, I do not judge others.]

Causing to Stumble

⁴² “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea. [I don’t accept Mark’s limitation to children “those who believe in me”. Thanks to the recent Nomads’ 6 weeks on the Book of James, I am reminded that James’ Jesus improved the Torah and advocated female and male human to be perfect in theGod’s image. Anyone who knows thegood and does not do it, errs. Thegood care for their children.] ⁴³ If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. ^[44] 45 And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. ^[46] 47 And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, ⁴⁸ where

“‘the worms that eat them do not die,
    and the fire is not quenched.’

⁴⁹ Everyone will be salted with fire.

⁵⁰ “Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt among yourselves, and be at peace with each other.”

[I am grateful for the Nomads’ December 24, 2023 insights on Mark 9 reading.]