Mark 9:42-50. This sermon was preached by Pastor Marty Bonner on Sunday, February 02, 2020
How do I treat other people? Our passage is specifically about how Christians treat each other. Our culture has developed a blasé attitude regarding the issue of how our words and actions affect other people. Some even become very heated in their statements that it’s their problem and not my responsibility. They should be stronger or better than that, appears to be their response.
Here, Jesus shuts the door on the propriety of a brazen attitude towards the affect our words and actions have upon others, especially other believers. We are going to be held accountable, and there will be no excuses that will work. May God help us to take these matters seriously because we are going to be a challenge to one another even if we are doing our best. There is no call for making it worse through neglect, or purposeful intent.
In verses 42-48, it is clear that this is the climactic instruction from Jesus to his disciples concerning their interest in which of them is the greatest of his disciples (vss. 33-37). He first challenged them with the illustration of a small child. Then he dealt with their attitude towards a believer in Jesus who was not a part of their group (38-41). This passage puts the capstone on the warning that Jesus is giving to his disciples, and us by extension. They were in danger of being a stumbling block to one another and they needed to quit it.
Let’s deal with what is meant by the words “to fall into sin” or “cause to stumble,” in verse 42. Both translations are correct. The word is literally “to put a stumbling block in front of someone and is typically used metaphorically for causing someone to sin. The KJV uses the word “to offend,” which meant “to strike against.” This isn’t a bad translation either, for its time, but the normal usage of this English word can mislead us today. The focus is not on how our actions and words can make a person feel, though that is a subset of the issues involved. Rather, it is about the fact that our words and actions can cause a person to spiritually stumble and fall into sin. To be fair, we should also note that it is not particularly about our intention either. Whether intentional or not, our words and actions can be like a stumbling block that trips a person up. Some people are particularly agile in this area and do not fall into sin, whereas, others are not.
It is clear that Jesus is rebuking their attitudes towards each other within the group, and also with others who were not a part of the group. Their attitudes would lead to a multitude of sins and the ruination of what Jesus was laying his life down in order to build.
The first warning is given through the reference of a horrible, unthinkable death. For clarity in this section, I will use the terms the offender and the offended. Jesus warns us that it is better to have a horrible death of a millstone tied to your neck and be thrown into the sea than to be a cause for the stumbling of another. Such a death is the ancient equivalent to the mob putting your feet in cement and tossing you in the river. It would involve the terror and horror of being murdered through drowning.
All of us would agree that this would be an undesirable death, but not all of us would agree about how deserving of judgment our actions are toward another. We tend to see our actions as innocent and the actions of others as fraught with injustice. Could you imagine if the game of football didn’t have referees, but instead every player and the coaches all had their own flags? What chaos that would be. We are ready to “throw the flag” on everything others do and vehemently contest the flags that they throw against us. Jesus is warning us that it is foolish to remain in such a state. You will stand before God one day and give account for how you treated others. He who is the judge of all men, both the living and the dead, takes these things seriously. It is better to have a horrible death without causing others to stumble than it is to have a wonderful death, and then face the judge having lived carelessly.
We should also notice that Jesus ties this warning back to the image of the little child standing in their midst. “These little ones who believe in me” are not just about physical age, but also about spiritual age. Young believers of any age do not have as much spiritual growth and more easily stumble. If we are focused on our greatness then we tend to only care for ourselves.
We must ask ourselves if our words and actions help others to believe in Jesus, or could they be a source of stumbling into sin for them? The warning is very strong, and is against treating this lightly.
The second warning is reiterated three times. However, there is a textual issue in these verses. Depending on what Bible version you are using, you may be missing some of the verses that are in some of the older translations. There is no conspiracy to get rid of any doctrines. It is a matter of determining what Mark exactly wrote. Let’s look at this textual issue further.
Here is a brief layout of the warning:
43. If your hand causes you to sin…
44. Where their worm does not die and the fire is not quenched.
45. If your foot causes you to sin…
46. Where their worm does not die and the fire is not quenched.
47. If your eye causes you to sin…
48. Where their worm does not die and the fire is not quenched.
The three sections are identical except for a different part of the body being mentioned. People often sin with their hands, feet, eyes, and Jesus could have continued. In between each is a quote from Isaiah 66:24 regarding their worm and the fire that is unquenchable. When the KJV was written, they had a particular number of known Greek manuscripts from which to determine what the text originally said. The scholars of that day felt the repetition of verses 44, 46, and 48 were original. There have been many more manuscripts discovered over the years since then (the most famous being the Dead Sea Scrolls). Some of these manuscripts do not have verse 44 and 46, but they do have verse 48. To many scholars today, it appears that the statement of verses 44 and 46 were not originally there. That means it was only stated once at the end. Of course, the repetitive structure of this teaching would imply that it applies at those places too.
Whether such scholars are right in this judgment or not, notice that the absence of verses 44 and 46 do not change the meaning and their presence is definitely implied. The absence or presence of these verses, therefore, are not a problem for the biblical reader. Nothing is lost or gained in either decision. Now, let’s get to the particulars of this second warning.
Verses 43 through 48 all represent a reiterative, second warning. This warning can be taken as towards the offender and the offended. It begs the question of what exactly is “causing” us to sin. In the end, no one can make me sin by being offensive, or by being such that stirs up the desire in me to offend them. The issues of sin are deeper than what others have done to me. Notice that the thing that causes me to sin here is not another person, but rather parts of my own body, a hand, a foot, and an eye.
The structure of this warning draws us into the deeper issues such as who do I blame? It is easy to blame others for my sin, but James 1:14 tells us, “But each one is tempted when he is drawn away by his own desires and enticed.” Yet, the warning mentions the parts of our body that are often used to act out the sin. It would definitely be harder to sin without hands, feet and eyes (and we could add brains at this point). Jesus is using the obvious external things to connect to the hidden internal things that cause us to sin. It is not the presence of a hand that causes a person to steal, but the internal evil desire takes advantage of the fact that they do have hands.
What Jesus does here is extremely powerful. We can all imagine the horrors of cutting our own hand or foot off. Yikes! I do not believe that Jesus ever intended that people would actually do this. However, neither do I want to mitigate the power of what he is doing. Such a drastic act is extremely rare. There is a story of a hiker, Aron Ralston, whose hand was pinned by rock in Utah. He could not get free, until he imagined the possibility of cutting his hand off. He lives today because of his courage. Most people would have died in that same spot. To the degree that the outward physical act seems outrageous, is the degree to which we should go in fighting against the internal. In fact, it begs the question of effective ways to fight against strongly entrenched desires. It can be a combination of drastic external and internal changes that set us free from the control of sin in our life.
The person addicted to pornography does not need to gouge their eyes out, but they do need to get drastic about cutting off things in their hearts and in their daily activity. They need to get drastic about their computer usage, and accountability to other people in their life. We can say things like: “But I need to have my smart phone with a data plan,” or “There is no verse that says I can’t have a computer!” Yet, all of such things are only the protestations of a corrupt desire. We must get drastic because our sin can cause us to go to hell. It is better to live this life without something and make it to heaven than to keep it and end up in hell because of it. Which is more important to you?
The word for hell in this passage is “Gehenna” in the Greek. It translates a Hebrew word that means the Valley of Hinnom. In the past, the English word “hell” was used to translate several Greek words, which has caused much confusion. The word “Hades” refers to the grave, a spiritual holding place for all who have died. There they await the judgment. It is not properly hell. However, the condition that one experiences in the grave is clearly connected to a person’s eventual judgment. Thus, the rich man of Luke 16:23 was in torments in Hades. It was hot and he desired just a drop of water from the finger of Lazarus who was in the paradise of Abraham’s bosom.
Gehenna literally refers to the valley southwest of Jerusalem, which connects with the Kidron valley which comes from the east side of Jerusalem. Let me just list some Old Testament passages that will give us background to the sinister connotations of Gehenna. 2 Chronicles 28:3; 33:6; Jeremiah 7:31-32; 32:35. At one point in Israel’s history, a place called Topheth in the Valley of Hinnom (GeHinnom/Gehenna) had an altar or a high place to the false god Molech. There many Israelites, including some of their kings, burned their children as sacrifices to the false god of the Ammonites in hopes of fertility in crops and more children, and in hope of success in war. The idea is that you show the god your devotion and he rewards you with these other things. We may shudder at child sacrifice, but it really is an extremely pragmatic proposition. This was always called an abomination, thing of abhorrence, to the God of Israel, the One True God. Isaiah particularly uses Topheth as a picture of the burning wrath of God that was coming for the wicked. Isaiah 30:33 and 66:24 are his descriptions of something that is more than a place on earth of judgment on the wicked, but is a judgment of a fire that never goes out.
Gehenna properly connects to the Lake of Fire in the book of Revelation, not the grave. There we see it is the Second Death that all men and spirits must face. We will either be judged worthy to enter into eternal life, or we will be given eternal judgment. Whether you think such a judgment is warranted or not, we must hear the warning of Jesus. It is better to go through this life without something that keeps leading us to sin, than to end up in the Lake of Fire with that thing. What good do eyes do me if I am in the Lake of Fire? None whatsoever. The emphasis is not so much that you will go to heaven without your hand, etc. This says nothing about resurrection. The emphasis is on your condition when you “enter” the next stage. I enter life as a man who had lost his hand, but I avoid the Lake of Fire because of my sacrifices in this life. I won’t continue on this theme.
Let me just end it by saying that Jesus spoke of Gehenna to religious people and always as a warning that was intended to shock them out of lethargy concerning their sin. You do not see him trying to scare those who don’t know God with the reality of hell.
We need to bring this to a close, so let’s quickly look at these last two verses. The desire to be the greatest threatened to rob the disciples of peace between each other in this life, and potentially peace internally in the life to come. Jesus challenges us not to let the trials of this life rob us of our peace.
When he says that everyone will be seasoned with fire, he uses imagery that represents the trials and occasions of stumbling into sin that come upon us in this life. We would probably use the word “peppered.” We are peppered with fiery trials and temptations in this life. It is impossible to avoid them. We can focus upon the people who put the stumbling blocks in front of us and blame them, but that won’t deliver us from the temptations. You can’t avoid it through the blame game. You must deal with sin in your own life, or become a casualty to it.
Thus, our lives are called to be a sacrifice (living sacrifice) here on this earth. The lives of the righteous are a sacrifice in the sense that we go through these fiery trials for the glory of God and in honor of him. We become an acceptable sacrifice that is pleasing to God when we put our faith in Jesus, pick up our cross, and follow him. The lives of the wicked are a sacrifice in the sense that they are an unacceptable sacrifice that is not pleasing to God. Thus, eternity is not pictured as being salted with fire, but being immersed in a Lake of Fire with no moments of reprieve. We must not kid ourselves that hell describes our life here without God. No, such is only a foretaste of something far worse, walled off from the goodness of God.
To follow Jesus is compared to remaining salty. In Colossians 4:6, Paul says, “Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.” The more that we live out the godly character of Jesus, the more that we will have peace with one another. Of course, it takes two to tango. So, you can only focus upon your part of the equation. I don’t want to be a source of trial that causes you to sin.
Gehenna is the negative motivation for not wanting to hurt one another. However, peace and eternal life are the real motivations that ought to spur us on to love and forgiveness with each other. Ultimately, we need to see that we will not have rest, in this life or the next, until we desire to be like Jesus more than we desire the lust of our flesh, the lust of our eyes, and the pride of this life.