26th Sunday Cycle B

Jeff Bagnall • 20 September 2024

The first reading is from Numbers chapter 11, verses 25-29. The Book of Numbers is the fourth book of the Pentateuch which is a name for the first five books of the Bible, called by the Jews, the Law. Probably largely put together in the 8 th century BC, the Pentateuch has the pattern of the whole creative plan of God: it starts with creation then the failings of the human race, and so God choosing a group of humans for special attention to try to begin to recover the situation; this is followed by migration to Egypt and their being enslaved there; eventually they are rescued by God and, wandering through the desert for years are, supposedly, made into a better people, ready to enter the Promised land, a title which stands for the completing of God’s whole plan for the universe – not that it has worked itself out yet. The same pattern is poetically expressed in the poem at the beginning of the Bible (Genesis chapter 1). In the first reading the organisation of the group in the desert is developing – is developing problems; for there are some ‘unauthorised’ charismatic people playing a part in their emerging organisation; many think that the gift of God should be limited to those at the head of the structure, but Moses, in our account, thinks not, but rather that the spirit should be on all.

From the reading of James (5:1-6) we get a glimpse of some of the problems with some of the people who count themselves as Christians. It is an easily understood passage, not unlike a lot of the messages in the books of the prophets and even in preaching to this day. Positively it is an encouragement to social justice – a message that is appreciated by the less well-off more than by the richer people; but it is they who are the real targets of the diatribe. The reference to “the murder of the righteous one”, could well refer to the crucifixion of Jesus, but it might also apply to suppression of the talents of those who are innocent, which is partly the message of the gospel reading.

The gospel reading ( Mark 9:38-48 ) brings together in an interesting way, two passages that at first seem quite disconnected, and includes a universal proverb. The first incident is very like the message of the first reading; it is about someone who has not been appointed to do so (to exercises a spiritual power), who is casting out a devil in Jesus’ name; and when the disciples complain to Jesus about this, He makes much the same judgment about it as did Moses in the book of Numbers in a somewhat similar case (in the first reading); He uses the proverb ‘who is not against us is for us;’ so Mark represents Jesus’ view as not seeing the followers of Jesus as an exclusive group, nor even one with a monopoly on doing good, and even using the power of His name. The second part of the reading is about scandalising a child, where it is quite possible that ‘child’ refers to a disciple or to an innocent enthusiast; if this is the case then it makes more sense in this context and even could link with the end of the reading from James. It goes on then to stress how radically we must act in order to rid ourselves of any evil we have.

see Jeffs Jottings – about grace – sanctifying grace.

Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

28 August 2025
The first reading is from the Book of Wisdom (9:13-18), which is not in the Hebrew Bible and is known to us only in Greek. It is generally only accepted as canonical by Catholics. It may well have originated in Egypt, a centre of intellectual excellence, and like other wisdom writings is attributed to Solomon
by Jeff Bagnall 21 August 2025
The first reading is from Ecclesiasticus ( 3:17-29 passim) also called the Book of Sirach. The Wisdom of (ben) Sirach is also sometimes called the Wisdom of Jesus, son of Sirach; it is what is called a deutero-canonical book because its status as part of the canon (or official collection) of Scripture was not recognised by Jews resident in Israel; though Sirach was used by Jewish scholars and is included in the early Greek version of the Jewish Bible (the Septuagint) and it is included in Catholic bibles. This wisdom about how to live good lives pleasing to God is expressed so beautifully and simply in our reading. This proverbial wisdom speaks to us even today in our different situations.
Show More