Exegetical and Hermeneutical Commentary of Mark 9:33
And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?
33 37. True Greatness in Christ’s Kingdom
33. he came ] or rather they came, to Capernaum. Here, the next recorded event was the miraculous payment of the tribute-money (Mat 17:24-27), the half-shekel for the Temple-service.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 18:1-5.
Fuente: Albert Barnes’ Notes on the Bible
Mar 9:33-37
What was it that ye disputed among yourselves by the way?
The true child our pattern
What is the true child like?
I. He is unconscious of himself; self-dissection or analysis is unknown to him.
II. He lives in the present.
1. He never worries or is anxious about the future; sufficient to the day, for him, is the evil thereof.
2. So also, though always aspiring, he is never discontented in the ungrateful or peevish sense; sufficient likewise for the day is the good thereof; he would not have it otherwise.
III. His pleasures are simple, pure, natural, fresh from the hand of God. The least of His gifts, even a cup of cold water, has value in his eyes, so that he wastes not wilfully.
IV. He looks forward with boundless hope to a greater, more complete life (i.e., to be grown up)
.
V. He knows not how to sneer or be cynical: but instinctively shrinks from a sneer as from a blow or a sting.
VI. His aversions and dreads are true and symbolical (until, like his tastes and likings, made artificial by example and training). E.g.
(1) Darkness and all that is black;
(2) bitterness, sourness, all that is acrid or sickening;
(3) all that wounds and kills.
VII. His obedience is not reluctant, but faithful.
VIII. His heart responds to the touch of truth, if honestly and faithfully appealed to. (Vita.)
The lesson of humility
Children are patterns of humility in these respects.
1. They are not so puffed up as older people with conceit of themselves, or of their own good parts and gifts; they do not think the better of themselves because they possess these advantages nor do they boast of them.
2. They do not disdain or despise others, but think as well of them as of themselves, even if inferiors.
3. They are not ambitious in seeking after vain glory.
4. They are not given to strife and contention, but are of a quiet and peaceable disposition.
5. They do not envy the good fortune of others, but rejoice in each others prosperity.
6. They are tractable to admonition and reproof, ready to submit to it, and easily reclaimed from a fault. (G. Petter.)
Lesson against pride
I. The humility and trustfulness of children should be preserved by men.
II. They who have most power should render most service.
III. They who descend most in love will rise most in honour.
IV. God is served by obedience to Christ, and Christ by kindness to the least and lowest who belong to Him. (J. H. Godwin.)
Disciples disputing
I. Those whose conduct is before us are the followers of Christ. Externally, really and spiritually; hence, this spectacle is one within the bosom of the Church.
II. They disputed among themselves by the way. How fitly did the College of Apostles foreshadow the state of the Church in after ages.
III. The cause of disagreement among them-Who should be the greatest. Worldly ambition was the rooter bitterness. The secret of most of the contentious of seeming Christians.
IV. Christ did not interfere to prevent these contendings.
V. Christ, though He suffered them to end their contest, called their to account. Divisions are most offensive to Him. He will call the sowers of division to account.
VI. To the inquiry of Christ as to the grounds of their dispute, they made at first no answer.
VII. Christ takes advantage of what had occurred, in order to inculcate the duty and recommend the grace of humility. Beware of disputes, and therefore of pride. Cultivate true Christian greatness-Christs example. (Expository Discourses.)
Ambition
I. What is it?
II. Proof that it is evil.
III. Means of cure.
I. Ambition is to be distinguished from the desire of excellence.
II. That ambition is evil in its nature, and therefore degrading in its influence, is evident.
1. Because it is inconsistent with our relation to God as creatures.
2. It is inconsistent with our relation to God as sinners.
3. Because Christ always reproved this desire of preeminence.
4. This trait of character did not belong to Christ.
5. We always approve of the opposite temper whenever we see it manifested.
6. It is inconsistent with our being governed by right motives and affections.
III. Means of cure.
1. Cultivating a sense of our insignificance and unworthiness.
2. Having our hearts filled with Christ.
3. By constantly refusing to yield to this evil desire; refusing to cherish it or to obey its dictates. By uniformly avoiding to seek the honour which comes from men. (Chas. Hedge, D. D.)
Who is the greatest
I. The worlds opinion. The worlds great men are usually great conquerors, or great philosophers, poets, etc. Many of them small men, viewed in their moral relations. Alexander wept for another world to conquer. Greater is he that ruleth his spirit than he that taketh a city. See the worlds great ones described (Mat 20:25-26). Haman was one such, yet a very little man. It is said there are three classes of great men.
1. Those who are born great.
2. Those who have greatness thrust upon them.
3. Those who achieve greatness. The world sees no greatness in lowliness.
II. The disciples wish. Even they wished to be great. Not, indeed, after the worlds fashion, but each one wanted to be above the rest. Each one might think he deserved to be first, or had qualities that fitted him for preeminence.
III. The masters lesson. Note-
1. The kindness of His manner. Speak the truth in love.
2. The simplicity and clearness of illustration. Might have argued, but took a little child in His arms.
3. The nature of the lesson. Goodness is greatness.
Learn:
1. Not to be deceived by the worlds notions of greatness.
2. Not to give place to ambitious desires.
3. To aim after goodness, and let the greatness follow if it may. (J. C. Gray.)
A child for a text
I. Let us begin with the mistake sometimes made, which will certainly need correction. Our Lord does not teach by any implication that children are sinless little creatures.
1. For the argument and illustration of the discourse He gave are all against such a supposition. According to the authorized version, Christ says that they are lost, that the Son of Man needed to come to save them, and without the will of the Father they would perish (Mat 18:11-14).
2. The story offers no proof of any innocence even in the child He chose. Ecclesiastical tradition, not reliable, states that this boy became afterwards the martyr Ignatius, and was in the subsequent persecutions thrown to the wild beasts at Rome. That is the best which could be said of him, and we do not know even so much to be true. Surely, he was never offered as a model child, and we do not suppose he was born unlike others.
II. So now let us inquire what is the true spiritual doctrine of the passage. It is evident that our Lord was rebuking His disciples for a foolish dispute they had had by the way. And he did this by commending to them a child-like disposition.
1. A child is remarkable for his considerateness of ethers. It is the hardest thing we ever try to do to teach our children to be aristocratic and keep up style. They are instinctive in their fondness for what is agreeably human. It was asked of the good Cecils daughter what made everybody love her? She thought a moment with a curious sort of surprise, then answered with her own kind of logic, Because I love everybody.
2. A child is remarkable for his obedience to rightful authority. His subjection is instinctive as his charity is. He accepts the parental will as law. So his fidelity is spontaneous; he does not recognize any merit in it. He does the exact thing he was set to do. When the young girl in the class heard the teacher say, How is the will of God done in heaven? she answered, It is done without anybodys asking any questions.
3. A child is remarkable for his contentment in the home circle. There is only one mother in the world, and where that mother is, there is home. Disturb him, wound him, frighten him, maltreat him, and his earliest wish is, Please let me go home.
4. A child is remarkable for his persistency of trust. Children are the most logical creatures in the world. A lady asked the small daughter of the missionary Judson, Were you not afraid to journey so far over the ocean? And the reply was, Why, no, madam: father prayed for us when we started! Do a boy a real kindness, and nothing on earth can keep him from insisting to all the others that you are a kind man. Help him once, and he will keep coming with a pathetic sort of confidence that you like to help him. For one, having stumbled around a good deal in this muddle of a world, in which nobody seems to stick to anything, I am ready to say I know nothing more beautiful than the sweet forgiveness, and renewal of confidence, which a child shows when, having met a rebuff once and been turned away, it sits wondering and waiting, as if sure you would come round by and by and be good again.
III. Thus, now, having studied the real meaning of this incident, let us try to find out its practical bearing.
1. In the first place, consider how it would modify our estimates of human greatness. Here is the point at which our Lord meant His instruction should be felt earliest. These disciples had been contending about preeminence. Perhaps Peter began the jealous dispute, reminding them that he kept the house where Jesus was entertained. Perhaps John asked him to remember the place Jesus usually gave him at the table. Perhaps Andrew suggested that Simon might as well bear in mind that he had led him to Jesus down in Bethabara. Perhaps Matthew hushed them imperiously, declaring that none of them were business men as he had been. And perhaps James insisted that age and experience had some rights in the reckoning of precedence. Thus they worked themselves up into a passion. All this petulance was met by the spectacle of a tranquil little boy, who possibly wondered how he came to be put into show: and while they were looking curiously at him, Jesus said, calmly: Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
2. Next, let us consider bow this teaching would modify our aims for attainment. We need more of this child spirit in our hearts. Does anyone ask how it may be attained? In the old fable which the Hebrews used to teach their children about the fallen angels, they said that the angels of knowledge, proud and wilful, were cast down hopelessly into hell; but the angels of love, humble and tearful, crept back once more into the blessed light, and were welcomed home.
3. Again, let us consider how these words of Christ would modify our intellectual processes of study. Yes: but the Bible says do this thing like a child. Study with your faith rather than your intellect. A man needs conversion, not conviction. Our Lord here reverses human terms of counsel. We say to a child, Be a man, but Jesus says to a man, Be a child. That is the way to enter the kingdom.
4. Once more: let us consider how this doctrine will modify our formulas of belief. There is something for the great divines to learn also. Do we never force our theories beyond the confines of the gospel? A childs theology is frequently wiser for real human need than a mans. It often comes to pass that when a mature intellect has been worrying itself into most discouraging confusion, it is startled by the keen penetration and almost oracular deliverance of an infant trust. Ask one of our young girls, What is God? Perhaps she will give answer, God is a Spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness, and truth. And perhaps she will reply, God is my father in heaven. For all availableness to deep experience of need, some of us think that, little as this seems to say, really it says more than the other does. Faith cannot climb up on the north side of a doctrine in the shade. She took her notion out of the prayer, and not out of the catechism; that is all. These great formulas ought to be explained in the very warmth and light of the figures and relationships of the gospel.
5. Let us consider likewise how Christs teaching would modify our advice to inquirers. Some of those who claim to be honest seekers after truth completely invert the order of relation between belief and duty. Much of the difficulty they profess to find in the gospel is irrelevant in the matter of obligation, and entirely illogical in the matter of faith. Any sensible child is aware that its fathers relationship by marriage, social standing in the community, form of daily occupation, political influence in the party, or citizenship by naturalization, has nothing to do with the question of its own obedience to his just commands. To reckon how much money he owes or owns, does not come before minding what he says. But inquirers will often insist on having the Trinity made clear, before they will take up repentance. They say they are stumbled about praying, because they cannot understand the Incarnation. Now the child spirit knows that taking the yoke comes even before learning of Christ (see Mat 11:29). Jesus says, Do My will (Joh 7:17).
6. Finally, let us consider how this teaching will modify our tests of experience in grace. It is only a strange perversity which makes us seem to prefer the more subtle evidences of a change of heart. Here a plain test is proposed. The last result, the positively completed picture, of regeneration, is found in a childs temper and disposition. Anyone ought to know whether he possesses that or not. He can find out. His life will answer his questions, when possibly he cannot exactly find out about so mysterious a thing as his heart. Nobody is going to be excluded from heaven because he cannot find out his election or his regeneration, if he is holy, and truly believes in Christ, as this little child. (C. S. Robinson, D. D.)
The desire to be first
If any man desire to be first, the same shall be last (Mar 5:35). There is no way in which men are surer to outwit themselves than in looking out for themselves over everybody else. The poorest servant in the world is the one who always puts himself before his employer. The poorest place to buy anything is where the dealer never regards the interest of his customers. He is less than nothing as a friend who gives his friend the second place in his plans and course. No politician can be a leader while it appears that he cares only for his own advancement, and nothing for the voters. What would a soldier be worth whose aim was to look out for his own safety and comfort in times of service and battle? And if this principle be applicable in other fields, how much more does it apply to Christian service! He who is intent on what he can gain out of his religion, will be behind the poorest servant of Christ who is a servant in truth as well as in name. Self-seeking is self- destroying in the kingdom of God. (H. Clay Trumbull.)
In My name
This means, for My sake, and it includes
(1) because they belong to Christian parents;
(2) because they partake of the nature which Christ took upon Him;
(3) because they belong to the race which Christ redeemed;
(4) because, like Christ, they are poor;
(5) because, Christ may be honoured in their after-life.
Such children are received in Christs Name, not only in orphanages or in Sunday schools, but by many of the Christ-loving poor, who have children of their own, and yet take into their homes some poor waif or stray, and cherish it as their own flesh and blood, for no reward except the Lords approval. (M. F. Sadler.)
Receiveth Me
The grace of this promise seems almost incredible. What an honour would any Christian have esteemed it, if he had been permitted to receive Christ under his roof for a single hour, and yet that receiving might have been external and transitory; but the Lord here undoubtedly promises that to receive a little one in His Name is to receive Him effectually. (M. F. Sadler.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 33. And being in the house] That is, Peter’s house, where he ordinarily lodged. This has been often observed before.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This ambition of the disciples we have had occasion before to discourse of;
See Poole on “Mat 18:1“. It has founded upon their mistake of the true nature of the kingdom of the Messiah, which they at this time, and a long time after, (even to the time of Christs ascension, as appeareth by Act 1:6), understood of a temporal, secular kingdom, in the administration of which he should deliver the Jews from all slavery and bondage: this made their minds so often run of dignities and places which he should, in that administration, have a power to dispose of. This made the mother of Zebedees children petition for places for her two sons.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33. What was it that ye disputedamong yourselves by the way?From this we gather that after thepainful communication He had made to them, the Redeemer had allowedthem to travel so much of the way by themselves; partly, no doubt,that He might have privacy for Himself to dwell on what lay beforeHim, and partly that they might be induced to weigh together andprepare themselves for the terrible events which He had announced tothem. But if so, how different was their occupation!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he came to Capernaum,…. Where he met with the collectors of the tribute money, and paid it to them, as related by Matthew, Mt 17:24, though Mark takes no notice of it. The Vulgate Latin and the Syriac versions, read in the plural number, “they came”; Christ and his twelve apostles; and which is the sense of the words, read in the singular number; for Christ came not alone, but with his disciples:
and being in the house; of Simon and Andrew, very likely where he used to be when at Capernaum:
he asked them, what was it that ye disputed among yourselves by the way? Whilst in their journey from Caesarea Philippi, to Galilee; or as they travelled through the parts of Galilee to Capernaum. This question Christ put, not as ignorant of what had passed among them, but in order to have the case laid before him; that he might reprove them for their pride and ambition, and have an opportunity of teaching them humility, and of informing them of the nature of his kingdom, and subjects; concerning which, they had entertained very wrong notions. The phrase “among yourselves”, is omitted in the Vulgate Latin and Arabic versions, but stands in the Syriac, Persic, and Ethiopic.
Fuente: John Gill’s Exposition of the Entire Bible
In the house ( ). Probably Peter’s house in Capernaum which was the home of Jesus when in the city.
What were ye reasoning in the way? ( ;). Imperfect tense. They had been disputing (verse 34), not about the coming death of the Master, but about the relative rank of each of them in the political kingdom which they were expecting him to establish. Jesus had suspected the truth about them and they had apparently kept it up in the house. See on Mt 18:1 where the disciples are represented as bringing the dispute to Jesus while here Jesus asks them about it. Probably they asked Jesus first and then he pushed the matter further and deeper to see if this had not been the occasion of the somewhat heated discussion on the way in.
Fuente: Robertson’s Word Pictures in the New Testament
THE DISPUTE — WHO SHOULD BE GREATEST?
1) ”And He came to Capernaum,” (kai elthon eis Kapharnaum) “And they came to Capernaum,” at the time Temple taxes came due, Mat 17:24-27. It was the residence place of Jesus.
2) ”And being in the house He asked them,” (kai en te oikia genomenos eperota autous) ”And when He was inside the house (residence) He questioned them,” inquired of them, His disciples, while away from the crowd.
3) “What was it that ye disputed,” (ti dielogizesthe) ”What were you all debating?” disputing about, conversing, or differing about.
4) ”Among yourselves by the way?” (en to hodo) “in the way?” while we were traveling today? For man shall give account of every idle word, Mat 12:36; Luk 9:46.
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXEGETICAL NOTES
Mar. 9:35. If any man desire.If any one wishes, as chap. Mar. 8:34.
MAIN HOMILETICS OF THE PARAGRAPH.Mar. 9:33-41
(PARALLELS: Mat. 18:1-5; Luk. 9:46-50.)
Receiving and forbidding.Surely the disciples might have found something better to talk about on the road from Csarea, where they had heard from Jesus of His sufferings, than this miserable wrangle about rank! Probably they understood little of His meaning, but hazily thought that the crisis was at hand when He should establish the kingdom; and so their ambition, rather than their affection, was stirred. Perhaps, too, the dignity bestowed on Peter after his confession, and the favour shewn to the three witnesses of the Transfiguration, may have created jealousy. Matthew makes the quarrel to have been about future precedence; Mark, about present. The one was striven for with a view to the other.
I. Note the law of service as the true greatness (Mar. 9:33-35).When He was in the house, He asked them. The tongues that had been so loud on the road were dumb in the housesilenced by conscience. His servants still do and say many things on the road which they would not do if they saw Him close beside them, and sometimes fancy that these escape Him. But when they are in the house with Him, they will find that He knew all that was going on; and when He asks the account of it, they too will be speechless. If any man would be first, he is to be the least and servant, and thereby he will reach his aim. Of course that involves the conception of the nature of true greatness as service, but still the distinction is to be kept in view. Farther, last of all is not the same as servant of all. The one expresses humility; the other, ministry. There are two paradoxes here. The lowest is the highestthe servant is the chief; and they may be turned round with equal truththe highest is the lowest, and the chief is the servant. The former tells us how things really are, and what they look like, when seen from the centre by His eye. The latter prescribes the duties and responsibilities of high position. In fact and truth, to sink is the way to rise, and to serve is the way to ruleonly the rise and the rule are of another sort than content worldly ambition, and the Christian must rectify his notions of what loftiness and greatness are. On the other hand, distinguishing gifts of mind, heart, leisure, position, possessions, or anything else, are given us for others, and bind us to serve. Both things follow from the nature of Christs kingdom, which is a kingdom of love; for in love the vulgar distinctions of higher and lower are abolished, and service is delight.
II. Note the exhibition of the law in a life.Children are quick at finding out who loves them, and there would always be some hovering near for a smile from Christ. With what eyes of innocent wonder the child would look up at Him, as He gently set him there, in the open space in front of Himself! Mark does not record any accompanying words, and none were needed. The unconsciousness of rank, the spontaneous acceptance of inferiority, the absence of claims to consideration and respect, which naturally belong to childhood, as it ought to be, and give it winningness and grace, are the marks of a true disciple, and are the more winning in such because they are not of nature, but regained by self-abnegation. What the child is, we have to become. This child was the example of one half of the law, being least of all, and perfectly contented to be so; but the other half was not shewn in him, for his little hands could do but small service. Was there, then, no example in this scene of that other requirement? Surely there was; for the child was not left standing, shy in the middle, but, before embarrassment became weeping, was caught up in Christs arms and folded to His heart. He had been taken as the instance of humility, and he then became the subject of tender ministry. Christ and he divided the illustration of the whole law between them, and the very inmost nature of true service was shewn in our Lords loving clasp and soothing pressure to His heart. Christ goes on to speak of the child not as the example of service, but of being served. The deep words carry us into blessed mysteries which recompense the lowly servants and lift them high in the kingdom. One of such little children means those who are thus lowly, unambitious, and unexacting. In My name defines the motive as not being simple humanity or benevolence, but the distinct recognition of Christs command and loving obedience to His revealed character. Unselfish deeds in His name open the heart for more of Christ and God, and bring on the doer the blessing of fuller insight, closer communion, more complete assimilation to his Lord. Therefore such service is the road to the true superiority in His kingdom, which depends altogether on the measure of His own nature which has flowed into our emptiness.
III. The apostles conscience-stricken confession of their breach of the law (Mar. 9:38-40).Peter is not spokesman this time, but John, whose conscience was more quickly pricked. He begins to think that perhaps the man whom they had silenced was one such little child, and had deserved more sympathetic treatment. Pity that so many listen to the law, and do not, like John, feel it prick them! Christ forbids such forbidding. They are only to forbid those who do speak evil of Christ; to all others, even if they have not reached the full perception of truth, they are to extend patient forbearance and guidance. The mouth of them that speak lies shall be stopped; but the mouth that begins to stammer His name is to be taught and cherished.
IV. We have the reward of receiving Christs little ones set over against the retribution that seizes those who cause them to stumble (Mar. 9:41-42).These verses seem to resume the broken thread of Mar. 9:37, whilst they also link on to the great principle laid down in Mar. 9:40. He that is not against is for, even if he only gives a cup of water because they are Christs. That shews that there is some regard for Jesus in him. It is a germ which may grow. Such a one shall certainly have his reward. That does not mean that he will receive it in a future life, but that here his deed shall bring after it blessed consequences to himself. Of these none can be more blessed than the growing regard for the Name, which already is in some degree precious to him. The faintest perception of Christs beauty, honestly lived out, will be increased. Note, too, the person spoken of belongs to the same class as the silenced exorcist, thus reading the disciples a farther lesson. Jesus will look with love on the acts which even a John wished to forbid. Note, also, that the disciples here are the recipients of the kindness. They are no longer being taught to receive the little ones, but are taught that they themselves belong to that class, and need kindly succour from these outsiders, whom they had proudly thought to silence.A. Maclaren, D.D.
OUTLINES AND COMMENTS ON THE VERSES
Mar. 9:33-34. Ambition a universal fault.How subtile is the poison of ambition! how difficult for a man to preserve himself from it! Few people are heartily willing to be below others; they find as much difficulty almost to bear an equality; and much the greatest number think of nothing but gaining a superiority. Who would imagine that ambition could take hold of persons who had forsaken all, and that the apostolical college should not be exempt from it? In short, everybody is subject to it, and nobody is willing to own it.P. Quesnel.
Our Lords question brings His hearers back to their higher selves, and they can again see that to be permitted to work at all in bringing Gods kingdom to pass is a great blessing, in comparison with which all petty distinctions between this kind of work and that disappear out of view. We see in this instance how the mere question operates. Could any rebuke have met the purpose better? Do we not find that an accusation commonly provokes a defence, and that the temper which is bent on finding excuse is not that which leads a man to amend? Our Lord causes mens hearts to condemn them; and when so condemned they turn in their trouble to Him, and find that He is greater than their hearts and will forgive them: whereupon a great light comes into their minds. This is what happened here.H. Latham.
Mar. 9:35. Service the road to preferment and rule.To lord it over men is not the way to win the first place in their hearts. The men whom we all know, admire, praise, whom we cheerfully acknowledge as our superiors, are those who live for others rather than for themselves. Men will resist mere power, but they bow to love.S. Cox, D.D.
True greatness consists in renouncing greatness itself. A man becomes a slave to it when once he desires it; he is above it whenever he despises it. The primacy or first place in humility is the only one to which we are permitted to aspire. To dispute with secular persons, which should be the greatest, is a thing very opposite to an ecclesiastical spirit. The only thing of which a minister of Christ ought to be ambitious is to be the last of all. Humility must not be an idle virtue, but a virtue useful to our neighbour. It places its chief joy not only in being below all, but even in serving all. For true charity is humble, and true humility is charitable.P. Quesnel.
Mar. 9:36. Look at the children.Look at the children set by God in our midst. Christs parable to His disciples can never grow stale, for always there are fresh young children in our midst to repeat it. They are there, and when we are sick with self-reflexion and self-preoccupation turn and look at the children. How simply they take their days! how gaily they face them! how fresh and natural the development of their life! how untrammelled by questionings about whether they are properly appreciated or no! They go, in tears perhaps as well as laughter, but always in all circumstances trusting to be just what they are, trusting to their own native reality, to the natural self as it acts in its spontaneous freedom. Love is trusttrust in God, the trust of a child that he was made to be what he is. We take our being on trust. No growth in self-direction diminishes in the least degree the absolute necessity of continuing to act in the childs trust. Gods creative impulse abides from hour to hour within us, feeding, moulding, upholding, making us what we are; and the child in us alone enables us to respond to His impulse, to live in His breath, to move in His will. Oh, what sweet and tender peace would spring up within our secret souls if deep within, below, and beyond all the self-questionings we could just quietly lie back in God like a child in the arms of Jesus! There is a great picture by Watts, charged with his mystic passion, in which an old man, worn and feeble, lies back in his chair, dying, and round him, dropped from his nerveless hands, lie all the gifts of his culture, the tools and signs of all that has been his in philosophy, in science and art. Wearily he fades away, amid the wreck of his highest human experiences; and then up above a great angel, benignant and strong, bears off his soul, new-born through death in the shape of a baby child, soft, white, and warm. A child-soulthat is what a man should have within him at the last, still living within him to surrender at death to his God. It is as a little child that he shall enter that new kingdom of love, as a little child that he should be taken up into the arms of Jesus and set there in the midst.Canon Scott-Holland.
Childhood our model.Was it the boy Ignatius or the little son of Peter? We know not. It was childhood, and not the particular child, which Jesus commended as the model of the Christian life In the condensed report of the talk of Jesus at this time, Matthew tells us about turning from the natural or selfish mind to that of the childs, or about being converted. Luke emphasises the fact that Jesus read the hearts of His disciples and spoke directly to these. Mark selects the blessedness of lowly service as the theme most urged upon His followers by Him who emptied Himself of His glory. In all three the main purpose of Jesus was to shew that the Christian life is but a glorified childhood.
Mar. 9:37. The Church the guardian of the children.The care taken of these little ones may be regarded as among the tests of the sound state of any branch of the Church to which they have been so lovingly commended by her Lord; they, in outward shew, poor, helpless, weak, ignorant, having everything to learnto the eye of faith, cleansed in their Redeemers blood, waited upon and guarded by the highest angels, clad in the white robes of their baptismal purity, rich in invisible treasures, insensible to our poor outward world, and wrapped in a world unseen, and set forth as our example that we should become such as they. Of a truth, whether we contemplate them in their purity, or our Saviours woe on such as cause them to offend, one would alike shrink from the duty of forming what is of so great price and yet so frail, but that a duty is laid upon us, yea, woe is on us, if we do it not; and it is not we alone who do it, but He who saith, Whoso receiveth one such little child in My name receiveth Me; He whose face their angels in heaven do always behold.E. B. Pusey, D.D.
Such children.The term includes all who are in any way like such children: as, for instance, all who are helpless, as children are; all who are simple-minded, or even weak in mind; or, particularly, all who are young in the faith, who, like children, require the milk of the Word, and not its strong meat.M. F. Sadler.
In My name.That is, for My sake; not only because they are baptised or belong to Christian parents, though these are good reasons indeed, but because they partake of the nature which Christ took upon Him, because they belong to the race which Christ redeemedbecause like Him they are poor, and have no settled homes, or because He may be honoured in their after-life. Such children are received in Christs name not only in orphanages or in Sunday-schools, but by many of the Christ-loving poor who have children of their own, and yet take into their homes some poor waif or stray, and cherish it as their own flesh and blood for no reward except the Lords approval.Ibid.
Receiveth Me,The grace of this promise seems almost incredible. What an honour would any Christian have esteemed it if he had been permitted to receive Christ under his roof for a single hour, and yet that receiving might have been external and transitory; but the Lord here undoubtedly promises that to receive a little one in His name is to receive Him effectually.Ibid.
Mar. 9:38-40. Christian usefulness.
1. The great principle of Christian usefulness. He whose first concern it is to be faithful to Christ, as the Almighty Saviour of the human race and the Lord of the dead and of the living, will be equally faithful and pure in his conduct to the world around him: earnest in selecting the means and opportunities of usefulness; active and conscientious in applying them; firm in his purpose, in opposition both to foreseen and to unexpected difficulties, where he sees the good which may be done.
2. The obstructions to conscientious usefulness which in every age of the world arise from false conceptions or from a deliberate perversion of the genuine spirit of the gospel.
3. The indulgence which is due from sincere believers to the pure intentions of useful and upright men. Though the means employed should not embrace every instrument of usefulness which our peculiar views or habits might suggest to ourselves, when the general effect is visible and the means selected are in themselves beyond all exception, we are bound to regard the labours of the men who are employed together in conducting them as genuine service to our Blessed Master, and to respect them as fellow-workers together with Him.H. M. Wellwood.
Mar. 9:38. Indiscreet zeal.The most holy persons have sometimes occasion to secure themselves from secret emulations. We very easily mingle our own interests with those of God; and our vanity uses the glory of His name only as a veil. A preacher sometimes imagines that his only desire is that men should follow Christ and adhere to His Word; and it is himself whom he desires they should follow, and to whom he is very glad to find them adhere. John has fewer imitators of that perfect freedom from self-interest which he had after the descent of the Holy Ghost, than he has of this defect in his state of imperfection. A man willingly approves the good which is done by others, when he loves good for its own sake and God for His.P. Quesnel.
The confidence between Master and disciple evidenced by this free avowal is to be marked: if the disciples had been set right whenever they were wrong, or had frequently met with reproach, such confidence might not have grown up. It was much helped on by their being sure that their Master would understand them: what often keeps young people from opening their hearts to their elders is that they are afraid of not being understood. But though our Lord is very gentle in His treatment of the particular case, yet He speaks strongly of the distemper of which a symptom had appearedof the evil humour which vents itself in rebuffs.H. Latham.
Mar. 9:39. The Churchs duty as to irregular preachers.There are great numbers of persons amongst us who are preaching Christ after their fashion who have had not only no commission from the Church, but no training even in the Scriptures from any professedly religious body whatsoever. Are we of the Church to forbid them, i.e. to denounce them as necessarily schismatic and anti-Christian? I think that this place, together with such words as those in Php. 1:18, settles the matter that we are not. But then we are bound to do that which will entail upon ourselves far more trouble and odium. We are bound to witness to such preachers and their followers that Christ desires the absolute Unity of His Church, and exhibited His desire by very earnestly praying for it (Joh. 17:20-21); so that if they preach such things as conversion and present acceptance of Christ without regard to the truth that there is not only one Spirit but one Body, they may destroy with one hand what they think they build up with the other. We are bound also to tell them that in all probability they hold an imperfect, indeed a very mutilated Christianity; for all such persons are, by the necessity of their position as external to the Catholic Church, unable to comprehend the truths which relate to the Mystical Body, and in consequence they ignore the leading truths of the apostolic writings (Romans 6, Rom. 12:1-4; 1Co. 6:18-20; 1Co. 10:16-18; 1Co. 12:12-30; Eph. 1:22-23; Eph. 3:6; Eph. 4:4-6); they in consequence disparage altogether the grace of Sacraments, have most imperfect views of the holiness of the Christians body, and of set purpose absolve their followers from all need of preparation for the judgment of Christ. The loss of these truths we should bring before them very prayerfully and very humbly, knowing that the Church herself has in time past through her ministers imperfectly taught them; but still we should set them before them very decidedly, for they are not our truths, but the Lords, and in so doing we shall not be without success.M. F. Sadler.
Forbid him not.We can conceive what such an utterance as this of Jesus was to the disciples as they listened to Him. Was it a disappointment that came to them? I think not. I think they were too great and noble men for that. I can almost see the face of John glowing with satisfaction and delight, and a certain release and freedom coming to his soul. I can almost hear him say: Then I need not have rebuked that man. Then my Master will let me rejoice in every work that is being done in His name, no matter how imperfectly and irregularly it may be done. Oh, let that release come to your souls out of the words of Jesus! Do not think yourselves ever bound to be narrow and exclusive in jealousy for your Lord. Believe He wants you to go through the world as He went through the world, seeking out what men are doing of good and rejoicing in that good.Bishop Phillips Brooks.
Christ suffers many things in His Church which are done without His mission; but He makes them contribute to the establishment of His kingdom. Whatever reason we may have to fear that some persons will not persevere in goodness, we must notwithstanding suffer them to continue their endeavours, when they appear to be anyways useful. God Himself authorises such persons, since it is He who performs the good in them. It is to make the world promote and carry on Gods work, for a man to engage worldly people to do good, or to favour the Church. And this is sometimes even a beginning of their salvation.P. Quesnel.
Mar. 9:40. On Christs side.Not in the truth we believe, although it is good to believe all truth, lies the real sanction and warrant of our belonging to our Master, Christ. It is not in the regularity of our association with the Church, although it is good to be associated with that Church which He founded, and which has come down through the ages from Him. Ultimately there is only this test. We are on His side if we are not against Him. If our work in the world is helping men to be wicked instead of good, then, whatever may be our saying or our creed or our part in the assemblies of the Church, we are none of Jesus Christs.Bishop Phillips Brooks.
Mar. 9:41. Sympathy with Christs ministers.
I. The need of sympathy with ministers of the gospel is implied.
1. Destitution may arise from thoroughness of devotion to their work. Care for the spiritual may trespass upon the temporal. History of Jesus; Paul.
2. Destitution may arise from the opposition of the world to their work. Spoiling of goods.
3. Destitution may arise from Divine providence, in order to test their sincerity in the work.
II. The nature of sympathy with ministers of the gospel is described.
2. It may be small in quantity.
2. It may be exhibited by any one.
3. It must be from regard to Christ.
III. The reward of sympathy with gospel ministers is pledged.
1. It will be substantial acknowledgment.
2. It will be personally enjoyed.
3. It is Divinely assured.B. D. Johns.
Ye belong to Christ.
1. Proprietorship. We are all Christs
(1) By creation.
(2) By redemption.
(3) By baptism.
2. Privilege.
(1) Special care.
(2) Identity of interests.
(3) High dignity.
3. Responsibility.
(1) To live for Christ.
(2) To live like Christ.
(3) To confess Christ.R. Roberts.
The reward for Christian service.The action is worthy and rewardable, and shall therefore obtain reward. Not that there is anything in it that should or could be erected on a high pedestal of merit. But, being right and good, God will smile on it.J. Morison, D.D.
ILLUSTRATIONS TO CHAPTER 9
Mar. 9:35. Humility.St. Augustine being asked, What is the first thing in religion? replied, Humility. And what is the second? Humility. And what the third? Humility. Benjamin Franklin, when young, received this advice, when, on going out of a house by a shorter way, he hit his head against a beam: You are young, and have the world before you; stoop as you go through it, and you will miss many hard thumps.
Mar. 9:36. Our blessed religion looks upon children as immortal creatures, full of beauty. It is by no means a matter of course that children are respected. Look at the social contempt in which Mahometan children are held. Look at the random influence of the infidels child. The atheist may indeed treat his child after the Christian custom of the land he lives in; but at the bottom of his creed the child is a mere perishing brute. Listen to the shrill shriek that comes from the fiery altar of Moloch, and the splash on the banks of the Ganges. Look at Chinas infanticide, and the blood on the Juggernauts wheel. Then look at Christendoms child enthronedenthroned in the church, in the home, in the school, in Christian art, and in the Christmas festival.
Mar. 9:37. Christ in His little ones.The legend of St. Christopher is told in various ways, but one version is that, being a humble ferryman on the banks of a turbulent river, he heard one dark and stormy night a childs voice outside his hut, asking to be carried across the river. Simply doing his duty, he took the wailing little one in his arms and breasted the swollen torrent; but before he had gone far his burden was surrounded with a halo of light, and he found that it was no ordinary child but the Christ-child, and that in performing his humble duty he had the unspeakable honour of carrying the Lord of Glory, and on this account his name was changed to Christopher, the Christ-bearer. This is no mere legend. It embodies an experience possible to every Christian. Whoever lovingly and patiently cares for one of Christs little ones will find his burden growing blessedly light, and he will realise the joy not only of rescuing the perishing, but of bearing the Christ perpetually in his heart.
Reverence to childhood.John Locke drank into the spirit of our Lords teaching when he wrote this maxim: Maxima debetur pueris reverentia (The greatest reverence is owed to children). At Eisenach a famous master, John Trebonius, was rector of the convent of the Barefooted Carmelites; and when he taught his classes of boys there, he always did so with his head uncovered, to honour, as he said, the consuls, chancellors, doctors, and masters who would one day proceed from his school. There was reverence to youth! And not in vain was it shewn, for among his scholars was that highly honoured servant of God Martin Luther, who was greater than all the consuls, chancellors, and doctors of his time. When Edward Irving was at the height of his power as an orator in London, some ladies, who had established an infant school in the district of Billingsgate, and were unsuccessful in persuading the people to send their children to it, applied to him to help them. He immediately consented, and went with them through the district. In the first house he allowed the ladies to explain their errand, and they did it very offensively to the poor, so full of condescension and patronage was their manner. In the second house Irving took the place of spokesman upon himself. When the door was opened, he spoke in the kindest tone to the woman who opened it, and asked permission to go in. He then explained the intentions of the ladies, asked how many children she had, and whether she would send them. A ready consent was the result; and the mothers heart was completely won when the visitor took one of her little ones on his knee, and blessed her. The ladies who were engaged in this work were horrified. Why, Mr. Irving, exclaimed one of the ladies, when they got to the street, you spoke to that woman as if she were doing you a favour, and not you conferring one on her! How could you speak so? and how could you take up that child on your knee? The woman, he replied, does not as yet know the advantages which her children will derive from your school; by-and-by she will know them, and own her obligations to you; and in so speaking and in blessing her child I do but follow the example of our Lord, who blessed the little ones, the lambs of His flock. Edward Irvings conception of a child is given in these words: a glorious bud of being. He had a high appreciation of a child. He saw grand possibilities hidden away in its undeveloped capacities. He saw the promise of a new world in its being devoted to God, and blessed by Christ. But we must not forget this: Irving, like Trebonius, was a seer. And might not all be seers if they would only do as he did, accept Christs estimate of children?
Begin with the children.Dr. Duff, the missionary to India, began his work there on a principle altogether new in missionary enterprise. He began with the children. With the eye and heart of a philosopher, as he wasa Christian philosopherhe saw that, if he could gain the children, the coming generations would be gained. In the words of Sir Charles Trevelyan: Up to that time preaching had been considered the orthodox regular mode of missionary action; but Dr. Duff held that the receptive, plastic minds of children might be moulded from the first according to the Christian system, to the exclusion of all heathen teaching, and that the best preaching to the rising generation, which soon becomes the entire people, is the line upon line, precept upon precept of the schoolroom. This action of Dr. Duffs recalls the action of the Spartans, who, when Antipater demanded fifty children as hostages, offered him in their stead a hundred men of distinction. One would have thought this by far the noblest offer, but there was a far-seeing wisdom in it. In the children there was hope of retrieving their loss, and wiping out their dishonour. Their fathers had lost the day, the children might regain it. In them Sparta would flourish anew.
Mar. 9:40. Friends mistaken for enemies.A sailor once told me that the most terrible engagement he had ever been in was one between the ship to which he belonged and another English vessel, when, on meeting in the night, they mistook each other for enemies. Several persons were wounded, and both vessels were much damaged by the firing. When the day broke, great and painful was the surprise to find the English flag hoisted from both ships. They saluted each other, and wept bitterly together over their mistake. Christians, sometimes, commit the same error. One denomination mistakes another for an enemy; it is night, and they do not recognise one another. What will be their surprise when they see each other in heavens light! How will they salute each other when better known and understood!W. Williams.
Mar. 9:41. Common life sublime.In the universe filled with Christ, the falling sparrow is to the thoughtful Christian as impressive as the stars fighting in their courses. Grandly does that profound Christian thinker and poet, Sidney Lanier, in his development of the English novel, show how Christ has made even common life sublime. Maggie Tulliver, amid the details of humble routine, now wins our sympathies as much as does dipus. We have learned the gospel of details. What need have we of all the complex machinery of Greek tragedy when we know that God sees, knows, pities, and Christ has blessed even the cup of cold water? Like the Divine flood in Ezekiels vision of the ankle-deep rill swelling into the lordly river, so this beatitude of refreshment to the needy has made increase of the cup to a flood that has quenched the thirst of millions through eighteen centuries. The well and the fountain built in Christs name, the medicine to assuage fever, the kindly ministrations of the nurse and the hospital, the reforms of the Christian ages, are but the magnified results of the truth taught by our Lord and made vital in the lives of His people.
Cup of cold water.When Sir Philip Sidney, after being wounded at the battle of Zutphen, was retiring to the camp, he was almost overcome by the oppressive heat. Calling for a drink of water, a soldier with great difficulty procured him one. Just as he was raising it to his lips, a wounded soldier was borne by, who turned his eyes wistfully towards the cooling draught. Instantly passing the bottle down to him he said, Thy necessity is greater than mine.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
13. THE CHILDLIKE SPIRIT 9:33-43
TEXT 9:33-43
And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning in the way? But they held their peace: for they had disputed one with another in the way, who was the greatest, And he sat down, and called the twelve; and he saith unto them, If any man would be first, he shall be last of all, and minister of all. And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them, Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.
John said unto him, Master, we saw one casting out devils in thy name: and we forbade him, because he followed not us. But Jesus said, Forbid him not: for there is no man which shall do a mighty work in my name, and be able quickly to speak evil of me. For he that is not against us is for us. For whosoever shall give you a cup of water to drink, because ye are Christs, verily I say unto you, he shall in no wise lose his reward. And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea. And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire.
THOUGHT QUESTIONS 9:33-43
469.
Didnt Jesus know of what they reasoned on the way? Why ask them?
470.
Had anything happened in the experience of the apostles which would suggest the topic of greatness in the kingdom? Discuss.
471.
What confession was made by the silence of the apostles?
472.
Why all the twelve to come close to Him?
473.
Show how the very nature of the desire to be first would place such a person last in the kingdom of Christ?
474.
What principle is at work in the one who wants to serve all that makes him first of all?
475.
Name two qualities of a child to be much desired by the citizen of Christs kingdom.
476.
Please explain how receiving a child relates to receiving Christ?
477.
Discuss the meaning of the word receive as here used.
478.
What possible connection do the words of John in Mar. 9:38 have to do with what Jesus said in Mar. 9:37?
479.
These disciples fell into the terrible sin of sectarianismshow how.
480.
When and where had the apostles seen such a man?
481.
How was such a one enabled to cast out demons?
482.
Was it wrong for this unknown disciple to cast out demons? Why did John think it was wrong?
483.
What principle is involved in the words of Jesus in Mar. 9:39-41 which is applicable to us today?
484.
For he that is not against us is for us. is this always absolutely true? Discuss.
485.
Why the illustration of the cup of cold water?
486.
Is there any connection between offending the little ones and forbidding one to cast out demons or giving a cup of water in the name of Christ? Please think on this question.
487.
Who are the little ones of Mar. 9:42?
488.
What is the meaning of stumble as here used?
489.
Show how mention of sinking into the water of the sea fits the place where it was said.
490.
In what sense could the hand be the cause of sin? What basic lesson is taught here?
491.
Isnt Jesus suggesting rather drastic action to avoid sinning? Is it practiced today? Discuss.
492.
What is the meaning of life and hell as used in Mar. 9:43-47.
493.
Give your own meaning of Mar. 9:48-49.
494.
Show how Mar. 9:50 relates to what has preceded.
COMMENT
TIME.The autumn of A.D. 29; probably five or six weeks after the last insident.
PLACEThe place of this event is Capernaum, the Lords own city, on the northwest shore of the Sea of Galilee, to which he had now returned from the neighborhood of Caesarea Philippi, on the head waters of the Jordan.
PARALLEL ACCOUNTS.Mat. 18:1-14; Luk. 9:46-50.
LESSON OUTLINE1. Who shall be Greatest? 2. Bigotry in the Kingdom. 3. Christs Care of the Little Ones.
ANALYSIS
I.
WHO SHALL BE GREATEST? Mar. 9:33-37.
1.
Disputing about Pre-eminence. Mar. 9:1-2; Mat. 18:1; Luk. 9:46; Luk. 22:24.
2.
The Path to True Greatness. Mar. 9:35; Mar. 10:35-40; Mat. 20:26-27.
3.
The Child as a Text. Mar. 9:36-37; Mar. 10:13-16; Mat. 18:2.
II.
BIGOTRY IN THE KINGDOM. Mar. 9:38-41.
1.
A confession of Bigotry. Mar. 9:38; Luk. 9:49-50; Num. 11:26-29.
2.
Bigotry Rebuked. Mar. 9:39-40; 1Co. 12:3; Num. 11:29.
3.
No Good Deed Lost. Mar. 9:41; Mat. 10:42.
III.
CHRISTS CARE OF THE LITTLE ONES. Mar. 9:42-50.
1.
Offending the Little Ones, Mar. 9:42; Mat. 18:6; Luk. 17:1.
2.
Cutting off Offenses. Mar. 9:43; Mat. 5:29; Mat. 18:8; Deu. 13:6.
3.
Punishment for offenders. Mar. 9:44-50.
INTRODUCTION
The great revelations of Caesarea Philippi, considered last were followed by the manifestation of the glory of the Savior on the Mount of Transfiguration, related in Mar. 9:2-13, and parallel passages, and this wonderful event was evidently succeeded by a few weeks of partial retirement, during which the Lord sought to impress upon his apostles the great truths that had been so recently revealed. Shortly after the Transfiguration he healed a lunatic child (Mar. 9:14-32), somewhere among the foot-hills of Mt. Hermon; and then, probably crossing the Jordan near its sources, he would enter the northern parts of Galilee, and thus journey towards Capernaum. Matthews language (Mat. 17:22), And they abode in Galilee, implies that some time was spent there instructing the disciples in the truths he had just opened to them. During these journeyings, and probably just before their arrival at Capernaum the dispute referred to in the lesson had arisen among the disciples.
EXPLANATORY NOTES.
I.
WHO SHALL BE GREATEST?
Mar. 9:33. And he came to Capernaum. On his return from his journey to Northern Galilee, from the neighborhood of Caesarea Philippi and the Mount of Transfiguration. During his absence he had been confessed and had acknowledged himself as the Christ. Though this was followed by his declaration that he must be crucified, yet his disciples had so little conception of the true nature of his kingdom that they expected a speedy establishment of a royal Messianic throne on the earth with the various accompaniments of earthly royalty. Not free from earthly ambition, a strife had arisen among them as to which of them should be the great ministers of the Messianic King. This had occurred on the way back to Capernaum. The Lord had taken no part in it; they no doubt sought to conceal their dispute from him, but after their return and they had entered into the house where he was abiding he suddenly startled them by demanding the cause of their dispute. He asked, not for information, but as an introduction to the lesson he sought to impress.
Mar. 9:34. But they held their peace. Deep shame kept them silent, and that silence was the most eloquent confession of their sinful ambitions. Who should be the greatest. Who should occupy the chief position under the Kingthe position of prime minister, as it were, in the kingdom that they thought he was about to inaugurate.Morison. What seductive dreams lay for Galilean fishermen in their being commissioned by the Messiah, as his confidential friends, and the first dignitaries of his kingdom! They had as yet no other notion of the kingdom that was shortly to appear than that it would be a temporal one; that their Master was to become a powerful prince, with places, honors, wealth, at his command.
Mar. 9:35. And he sat down. As teachers did while teaching. The lesson, which touched the fundamental principle of the Christian life, was impressed formally and with all solemnity. And called the twelve. To come close to him. He wanted all of them to hear him. If any man desire to be first, the same shall be last of all. Simply because the desire to be first, self-seeking, is exactly opposite to the spirit which is the law of Christs kingdom, the spirit of love, of self-denial, of helpfulness of others, of humility. Therefore the more any one has of the desire to be first, the less he has of Christs kingdom. So that the very desire to be first makes him last by the very nature of things. And servant of all. Despotism, self-seeking, ambition, ever make a man a slave. No one is so much a slave as he who desires to be first of all. He is a slave to his ambition, to the whims and opinions of other people, to circumstances. But voluntary service in the kingdom of love, and under the impulse of humility and self-denial, makes a man a spiritual power, gives him an unconscious and blessed greatness. To be truly great one must (1) forget himself in his work, (2) be humble instead of conceited, and (3) be a helper of his race, or the servant of all. Paul, Luther, Washington and Lincoln were the servants of humanity.
Mar. 9:36. And he took a child. Matthews account indicates that the disciples asked him a question concerning who should be greatest, or the grounds of greatness in his kingdom. The Lord answers by an object lesson. He called a child (Matthew) and first placed the child in the midst, and then took it in his arms, possibly drawing a lesson for his disciples from its ready submission and trustfulness. Set him in the midst, As an illustration; as a living parable. Matthew says that he went on to say, Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven, They not only should not be first, but they should not enter at all, if they indulged their present spirit. Chrysostom says: For such a little child is free from pride, and the mad desire of glory, and envy, and contentiousness, and all such passions, and having many virtuessimplicity, humility, unworldlinessprides itself on none of them; having a two-fold severity of goodnessto have these things and not to be puffed up about them.
Mar. 9:37. Whosoever shall receive one of such children in my name, receiveth me. There is scarcely a better test of a Christians character than his bearing toward children and the childlike. Our Lord sets a little child in the midst of his disciples everywherein the family, in the Sunday-school, in the congregation, in the community; that child is our Lords representative, and the object of his watchful care. Just in proportion as there would be a readiness to receive our Lord as he is, if he were visibly present in person, is that child welcomed in heartiness and cared for tenderly. How does that father treat his children, and his neighbors children? How does that pastor minister to the children of his flock? How does that church provide for the children of its congregation and membership? How are those Christian citizens looking after the children of their community? These are questions which we may suppose our Lord to be asking as he searches the fidelity of his professed followers.Trumbull. In my name. Receiving in my name is serving with Christian love, and as belonging to Christ. Influenced by regard to my name. We should lay emphasis on this expression. Receiveth me. Observe that the true way to receive Christ is to receive into our hearts, for Christs sake, those who need the hospitality of our sympathies, as the way to serve Christ is by serving the needy and suffering (Mat. 25:40).Abbott. Receiveth . . . him that sent me. When we love or receive him who was one with the Father, we enter into fellowship with him who is the Supreme and Eternal Love. Compare Joh. 14:10; Joh. 14:23.
II.
BIGOTRY IN THE KINGDOM
Mar. 9:38. And John answered him. The words were so far an answer to what our Lord had said, that they were suggested by it. The disciple desired to show, as in self-vindication, that he not only received his Master, but that he was unwilling to receive any who did not openly follow him as a disciple.Ellicott. The expression, in my name, seems to have suggested to John a sudden question. They had seen, he said, a man who was casting out devils in Christs name; but since the man was not one of them, they had forbidden him. Had they done right?Farrar. We saw one. The disciples had shortly before returned to Christ from their first missionary tour, in which they were empowered to cast out devils (Mat. 10:8). The man here referred to they probably met during this tour. He must have been a disciple of Christ, who was enabled by his faith, yet without a commission, to cure the possessed.Abbott. Casting out devils in thy name. Really, and not in a wrong spirit, as did the Jewish exorcists (Act. 19:13-14); for it was done in thy name. Such workers as this man believed in him, or they would not have used his name. And he followeth not us. What perplexed John was, that one not belonging to the apostolic band should have wrought precisely the miracle which stood foremost among the signs of apostleship; that which the disciples themselves had so lately attempted, but failed to work. See Mar. 9:18; Mar. 9:23. Nor are we able to explain the case because we know nothing more of the man or circumstances than is here stated. And we forbade him. Hindered him, so far as blaming him, and insisted on the abandonment of the exercise of his gift.
Mar. 9:39. Forbid him not. He neither praises nor blames him for following an independent course, and not working with his disciples. He simply declares that he must not be forbidden, and that those who work the same kind of work that we do should be regarded not as enemies, but allies. Thousands, in every period of church history, have spent their lives in copying Johns mistake. They have labored to stop every man who will not work for Christ in their way from working for Christ at all. Ryle. No man which shall do a miracle in my name. He who does a mighty work in the name of Christ cannot be an enemy of the Lord. The principle inculcated forbids discouraging any work, by whomsoever undertaken, minister or layman, man or woman, which is really accomplishing spiritual results.Abbott. If we see any one really accomplishing results that are for Christ it is wrong to hinder his work.
Mar. 9:40. For he that is not against us is on our part. Note the social us. The Savior graciously associates the disciples with himself. On another occasion (Mat. 12:30) he said, He that is not with me is against me. There is no belt or border-land between right and wrong. He who is not good is bad; he who is not bad is good. In the highest sphere Christianity and goodness are identical. Christ is impersonated goodness.Morison.
III.
CHRISTS CARE FOR HIS LITTLE ONES.
Mar. 9:41. For whosoever shall give. The idea is, that, if so small a service as is here referred to goes not unrewarded, much more will the ejection of a demon in his name be approved and rewarded of him. A cup of water. Here mentioned as the cheapest of all bodily refreshments, and therefore suitable to represent the smallest act of kindness done by man to man. In my name. With this motive, because he belongs to Christ; with the desire to serve Christ, and honor him, and express his love to him. He shall not lose his reward. He shall be treated as if it were done to Christ himself. It will be accepted as an expression of love and honor to his Master.
Mar. 9:42. Whosoever shall offend (cause to stumble) one of these little ones that believe in me. The weakest and feeblest of Gods flock, not merely the children, but the little ones, in intellectual and spiritual power and in ecclesiastical position and earthly honor. The child yet nestling in his arms, and furnishing the text for his remarks, he warned them of the awful guilt and peril of offending, of tempting, of misleading, of seducing from the paths of innocence and righteousness, of teaching any wicked thing, or suggesting any wicked thought to one of those little ones. Better that a millstone were hanged about his neck. We are taken, in imagination, into the presence of a certain dreadful scene. We see a millstone attached to a mans neck. The fastening, passing through the central perforation of the stone is made secure. It is a sad sight. Yet, turning from another scene, we say, This is better. It is better than that the same man should act the part of a seducer, and entrap a childlike follower of Jesus. And were cast into the sea. Which was within sight. Death is a less evil than sinningmuch less than causing others to sin; for one kills the body, the other the soul. No language or figures could more powerfully portray the deep interest of the Master in the little children. How terrible to lead them astray!
Mar. 9:43. If thy hand offend. Cause you to sin or stumble; ensnare you into evil, Are we to understand these passages literally? No, certainly not. The meaning is, if an object dear as the right eye, and useful as the right hand, stand between you and your progress to heaven, and your complete surrender to Christ, that object, however dear, you are to part with.Cumming. Hand. The temptation to do what is wrongforgery, stealing, murder. Eye. Lusting, coveting. Foot, Going into forbidden ways. He goes on to warn them that no sacrifice could be too great if it enabled them to escape any possible temptations to put such stumbling-blocks in the way of their own souls or the souls of others.Farrar. Into life maimed. The meaning is, not that any man is in such a case that he hath no better way to avoid sin and hell; but, if he had no better, he should choose this. Nor doth it mean that maimed persons are maimed in heaven; but, if it were so, it were a less evil.Richard Baxter. Into hell. Not Hades but Gehenna, the place of eternal punishment. The name was derived from the valley of Hinnom near Jerusalem where refuse was burned.
Mar. 9:48. where their worm dieth not. Yet another strong figure, again in terms of Isa. 66:24, and expressing a future penalty that does not exhaust itself.
Mar. 9:49. every one shall be salted with fire. Once more the connection hangs on a phrase, here fire; but in this case the continuity of thought between Mar. 9:48 and Mar. 9:49 is deep and strong, far more so than in the next case, that of the salting in Mar. 9:49 and the salt in Mar. 9:50. The clause added by the A. V., and every sacrifice shall be salted with salt (cf. Lev. 2:13), is no part of the original . . . The addition was originally an interpretation of the genuine text (which falls out in some early MSS.): then it was added to it. The genuine saying, a very striking one, seems connected with the preceding mention of a fire that is not quenched, thus: Yes, the fire, I say, is not quenched; for with fireof one sort or anotherall must, sooner or later, be salted.
The key to its meaning is found probably in the Levitical regulation which provided that with all oblations salt was to be offered (Lev. 2:13), as the glossing addition rightly suggests. Salt was used in connection with the making of covenants (Lev. 2:13; Num. 18:19; 2Ch. 13:5); and the sacrificial salt of the Levitical offerings was the symbol of the covenant-relation between God and Israel. It was interpreted by this time, at least, with reference to the properties of salt as a preservative against corruption in things apt to putrify, a preservative, however, with a stinging, painful effect on sentient life. In this respect it is like fire, which also causes pain, yet it may be, wholesome and purifying pain; hence the combination of the two metaphors in the one idea salted with (purifying) fire. To this discipline of suffering in one form or another, Jesus says, all men must submit, whether freely or by constraint. The form he here sets before his disciples, for their good, is that of discipline; voluntarily accepted for the sake of the true life, to be safeguarded thereby from corruption; and illustrations of this positive or cleansing function of moral fire have just been given in Mar. 9:43-47. But these are only special cases of the general principle of suffering as integral to the path of his disciples, as of their Master, which Jesus had set himself to bring home to them ever since he had hinted, while near Caesarea Philippi, at the Cross looming before him (see Mar. 9:31 f).
The best commentary on the whole saying is another equally striking, in Luk. 12:49 : I came to cast fire (of testing) upon the earth: and what will I, if it is already kindled? There he adds that he has himself to be baptized with this kind of searching baptism (cf, Mat. 3:11, for the metaphor, He shall baptize you with holy spirit and fire), and is sore pressed or straitened in spirit til it be fulfilled, The context which precedes this in Luke (Luk. 12:47 f.) makes the parallel most illuminative, teaching as it does that stripes for servants will be few or many, according as their unreadiness for the Lords arrival is accompanied by knowledge or ignorance of his declared purpose to return ere long, so that they should be ready for Him. The broad moral for all (every one) is the necessity for practice of the sacrifice of self, that life may be gained and loss escaped.
Mar. 9:50. Salt is good, lost its saltness. The sweeping out of salt that has lost its virtue, and become useless or hurtful, is still, travellers tell us, a common sight in Palestine.
wherewith will ye season it? Salt once spoilt can never have its saltness restored. So if the qualities which make up the saltness of the true disciplefidelity at all costs of pain, self-abnegation, and the likeare turned to faithlessness and selfishness, what becomes of the discipleship which should save others from the corruption of worldliness and selfhood? There is no human source of saltness capable of renewing it.
Have salt in yourselves. Keep the purifying sacrificial fire alive in your souls, and in particular let it burn up the egoism that destroys unity.
and be at peace one with another. Let the saving salt of fidelity to your Divine calling fulfill itself in brotherly relations with one another, So the words seem to bring us back to the disputing of the disciples (Mar. 9:33) with which the conversation started. Selfish claims for the chief places destroy peace among men, and are not of the spirit of Jesus disciples. (J. Vernon Bartlet).
FACT QUESTIONS 9:33-50
525.
State two very important things that had happened during Jesus absence from Capernaum.
526.
What was the basic misconception of the disciples as it related to the Messianic kingdom?
527.
What did the disciples mean by the use of the term greatest? Greatest what?
528.
Was there any significance in the fact that He sat down?
529.
The more one has a desire to be first the less he has of what?
530.
State the two things the truly great one must do.
531.
A little child is free from what undesirable qualities?
532.
Why is it true that there is scarcely a better test of a Christians character than his bearing toward children or the childlike?
533.
In what sense was John in his comment of Mar. 9:38 showing his self-vindication?
534.
How was it possible to cast out demons without being one of the twelve or one of the seventy?
535.
What does the principle laid down by Christ in Mar. 9:39 inculcate?
536.
In what sense is Christ impersonated goodness?
537.
How does giving a cup of cold water relate to forbidding the casting out of a demon?
538.
Relate the offending or stumbling of the little ones to the context.
539.
Is death better than sin? Is this literally true?
540.
If we are not to understand the passages of Mar. 9:43-44 literally how are we to understand them?
541.
Explain the hell or Gehenna here mentioned by Christ.
542.
In what sense does the worm die not in the place of eternal punishment?
543.
Give your exegesis of Mar. 9:49.
544.
There seems to be two or three uses of the word salt in Mar. 9:49-50discuss them.
Fuente: College Press Bible Study Textbook Series
(33-37) And he came to Capernaum.See Notes on Mat. 18:1-5. The arrival at Capernaum is given by St. Matthew in connection with the narrative of the didrachma or tribute money, which in his Gospel immediately precedes that now before us. St. Mark alone records the previous dispute of the disciples, and the question which brought that dispute as into the light of day.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
79. HUMILITY ILLUSTRATED BY THE CHILD THE DISPOSSESSOR OF DEMONS WHO FOLLOWETH NOT WITH US, Mar 9:33-50 .
(Compare notes on Mat 18:1-5.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they came to Capernaum, and when he was in the house he asked them, “What were you discussing in the way?” But they did not answer for they had disputed with one another who was the greatest.’
Having arrived back in Capernaum they no doubt went to Peter’s house. They little realised that this was the last time that Jesus would be there. And, as they were settling in, a few of them were a little disconcerted when Jesus asked them what they had been talking about on their journey. The reason for their hesitation was because they had been arguing as to who was the greatest. This does not necessarily mean that each thought that he was, but rather that they had different opinions as to who were the most important in the group, and where each stood in order of importance.
The way this is depicted is devastating. After what Jesus had told them there was surely only one thing they should have been discussing. Jesus had said He was being delivered by God into men’s hands. That He was going to be killed. And all that they could think of was as to who of them was to be the greatest. Perhaps they believed that the rising from the dead meant that rising bodily He would come back again and establish His Kingly Rule by acts of divine power, by the spectacular. (They were, of course, both right and wrong. The idea which Jesus had conveyed was right, it was their concept of it that was wrong). But what mattered to them was not that, but what they were going to gain from it. They were not discussing how it would benefit the world. They were discussing how it would benefit themselves. After all He had said to them in Caesarea Philippi they still thought mainly in terms of what status they could achieve. And that is at the heart of the thoughts of a large number of people in the church today. Their question is, ‘What reward will we get? What status will we achieve?’ And that is why supposed men of God are constantly jostling for position, and seeing themselves as on a higher level than others, rather than recognising their own relative unimportance and being sufficiently burdened for the need of he world.
‘They did not answer.’ Their discussion had seemed reasonable enough among themselves but instinctively they recognised in their hearts that Jesus would not be pleased about it. They knew that Jesus did not look at things like they did even before He said anything. How wise we would be if we learned to bring before the Lord our desires for position and importance and were then prepared to listen to what He had to say about it. For we would hear His voice saying, ‘he that would be first shall be last of all.’ And we would then be made to ask, is that really what we are seeking, to choose to be last? Who chooses to be last? Jesus says, My true servants do.
It is interesting in passing to notice that this reminds us that as they went along, with Jesus leading the way, they regularly discussed various matters between themselves. They had had much to discuss.
Fuente: Commentary Series on the Bible by Peter Pett
The Lesson Of True Greatness (9:33-37).
We are suddenly introduced here to a sad situation that Jesus had tried to guard against, but which was probably inevitable. The disciples were beginning to get too high an opinion of themselves. They were beginning to think in terms of their own greatness. After all, were they not the intimate servants and colleagues of the coming Messiah? Were they not acting ‘in His Name’? As far as they were concerned the only question now was how they stood as compared with each other. When Jesus did seize power which of them would take the most important positions and be held in the highest esteem? But this stands in stark contrast with the attitude of the One Who had come to serve and to Give His life a ransom for many (Mar 10:45). They were asking, ‘how far can we climb?’ Jesus was asking, how far can I go down in order to save men? (Php 2:5-11). And He illustrates this firstly through a little child. True Messianic service, He stresses, is found in assisting the weak and lowly.
Analysis.
a
b And He sat down and called the twelve, and He says to them, “If any man would be first, he shall be last of all and servant of all” (Mar 9:35).
a And He took a little child and set him in the midst of them, and taking him in His arms He said to them, “Whoever shall receive one of such little children in My Name, receives Me, and whoever receives Me, receives not Me but Him who sent Me” (Mar 9:36-37).
Note that in ‘a’ the disciples are concerned about who is the greatest, and in the parallel Jesus brings out who is really the greatest, the one who receives little children in His Name, for by doing so they receive both Him and His Father. Centrally in ‘b’ He points out that to come first in the Kingly Rule of God it is necessary to seek to be the last and to be the servant of all.
Fuente: Commentary Series on the Bible by Peter Pett
The Test Of What Men And Women Are Is Determined By What They Do In His Name (9:33-50).
Jesus now gives a number of illustrations of what it means to act in His Name as the Messiah. He gives three examples of those who are ‘for us’ and one example of those who are ‘against us’. In all cases it has nothing to do with seeking greatness, but with seeking to serve in genuineness and lowliness. Thus:
a The one who receives little children in His Name does the greatest work of all (Mar 9:37).
b The one who genuinely operates in His Name to relieve the need of others is to be fully appreciated because he is clearly on Jesus’ side (Mar 9:38-40).
c He who is not against us is for us (Mar 9:40).
b The one who gives them a cup of cold water because they are the Messiah’s will not lose his reward (Mar 9:41).
a The one who causes even the littlest who believe in Him to stumble will lose everything. And this last is so awful that desperate efforts must be made in order to avoid it (Mar 9:42-50).
Note that in ‘a’ to receive little children is to receive Him, while in the parallel to fail little children who believe in Him is to be in the greatest possible danger. In ‘b’ the one who operates in His Name to relieve others is to be appreciated, and in the parallel the same applies to the one who gives a cup of cold water in the name of the Messiah. Centrally in ‘c’ the one who is not against them is for them.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Reveals The Things That Are Pleasing and Displeasing to God (9:33-10:45).
In this next subsection Jesus reveals the things that are pleasing and displeasing to God. Seeking greatness displeases Him (Mar 9:33-35; Mar 10:35-45), while seeking to do things for Jesus’ sake pleases Him (Mar 9:36-41; Mar 10:28-31). Causing those who believe in Him to sin displeases Him (Mar 9:42-49; Mar 10:1-12), while being true salt pleases Him (Mar 9:50).
So having begun the process of changing His disciple’s thinking about the kind of Messiah He had come to be, and having given a revelation of His glory to the chosen three, we now come to a series of incidents through which He will begin to prepare the disciples for the future, interspersed with examples of His teaching. Thus Mark will now tell us of teaching concerning the danger of seeking greatness, and on the need to be ready to engage in humble ministry such as the receiving of little children (Mar 9:33-37); of teaching concerning a readiness to receive others whose successful ministry shows them to be of God (Mar 9:39), of teaching concerning those who cause others to stumble and what the awful consequences will be (Mar 9:38-50); of teaching concerning marriage which will seek to re-establish things as they were at the beginning (Mar 10:1-12); of teaching concerning the need to receive little children with a reminder that the openness of children to receive truth is the pattern for all who would receive the Kingly Rule of God (Mar 10:13-16); of teaching concerning the need to give up everything for Him, which will include the lesson of the rich young ruler who could not do so (Mar 10:17-31); of how John and James will seek the highest place and will learn that such is for those whom God selects, which will result in teaching concerning the need to seek to serve rather than to seek to be great (Mar 10:32-45). But it all begins here with a revelation of how weak they still were.
And as we are considering these examples of His teaching to the disciples we would also note that each implies in one way or another His uniqueness. Some have tried to say that Jesus was but a great teacher and that it was His disciples Who exalted Him. But this, as we have already seen, and as can be seen from His teaching, is clearly untrue. In all His teaching He quietly and humbly assumed His right that men should accept His greatness and unique rights. He made what on any other man’s lips would have been the most outlandish statements and he did it without any hint of arrogance or megalomania. In the release of the boy from the evil spirit He had assumed that He alone was in a state to cast it out, and had basically rebuked the father for not accepting the fact (Mar 9:23). In His prophecy concerning His death He has stated that He will rise again on the third day, an assumption of uniqueness and special privilege before God (Mar 9:31). In taking the little child in His arms He claims that to receive such a little child is to receive Him, and that to receive Him is to receive Him Who sent Him. He thus puts Himself in an equation that no other teacher would have done (Mar 9:37). In the case of the man who cast out evil spirits in His name, it is the fact that the man is thereby speaking well of Jesus that makes him of God (Mar 9:39), and Jesus considers that for him to be ‘for Him’ is crucial (Mar 9:40). And that indeed all who do good things in His name as Messiah will be rewarded by God (Mar 9:41). Furthermore those who face judgment are those who cause children who believe in Him to stumble. Jesus is not just speaking as an important teacher here, He is confirming that response to Him in His uniqueness is paramount and crucial, and that attitude towards Him is at the very centre of things (Mar 9:42). All must be done ‘in His Name’ (Mar 9:37-39; Mar 9:41). In the matter of divorce He will give His verdict categorically, sweeping to one side the verdicts of the great Rabbis (Mar 10:7-12). When the little children are prevented from coming to Him, He points out their right to come to Him because they are under the Kingly Rule of God (Mar 10:14). When the young man seeks eternal life (Mar 10:17) his way to life is by ridding himself of his riches and following Jesus (Mar 10:21). And all men who do the same will receive eternal life (Mar 10:29-30). In the approach of John and James the whole basis of their plea is that Jesus will be enthroned as the Messiah, even though they see it from their own point of view. And He accepts that it will be so (Mar 10:40). Whereas other teachers pointed men to God, Jesus, while He did most specifically point them to God, also pointed them to Himself on similar terms. To suggest then that Jesus was only presenting Himself as a godly teacher is just not true. He unquestionably saw Himself as the centre, along with God, of His own teaching.
This subsection can be analysed as follows:
Analysis of 9:36-10:45.
a
b A child is set in the midst as an example of one who is to be received ‘in His Name’ by those who are truly His humble servants, for greatness lies in receiving children in His Name (Mar 9:36-37)
c John admits that they have forbidden a man to cast out demons in Jesus Name because he did not follow with them and Jesus says ‘forbid him not’, and they learn that ‘he who is not against us, is for us, and that even one who gives a cup of cold water to them for His sake will not lose their reward (Mar 9:38-41).
d Those who cause His ‘little ones’ to stumble are in danger of Gehenna and extreme measures are to be taken in order to prevent it (Mar 9:42-49).
e Salt that has lost its saltness is useless, therefore they are to be sure that they have salt in themselves an are at peace with one another. (Mar 9:50).
d Men who divorce a woman cause her to sin, and the Pharisees by their teaching are thus causing others to sin, and it must be prevented by observance of God’s ‘extreme’ commandment (Mar 10:1-12).
c The disciples rebuke the bringing of young children to Jesus and He says ‘forbid them not’, and one who appears to be for them turns out to be as one who is against them and is allowed to go away, while those who have given up things for His sake will not lose their reward (Mar 10:13-31).
b He Himself will not be received by those who should have received Him and must therefore face suffering and death followed by resurrection (Mar 10:32-34).
a James and John illustrate the desire of the disciples to be the greatest and again learn that they must be the servants of all (Mar 10:35-45).
Note that in ‘a’ the disciples are concerned as to who will be the greatest, and in the parallel this is illustrated, and in both they learn that true greatness lies in being the servant of all. In ‘b’ greatness lies in receiving children in His Name, while in the parallel those who should have received Him will not do so. In ‘c’ those who do things in His Name or for His sake do well and in the parallel they receive eternal life. Examples are given of those who must nor be ‘forbidden’. And the example of one who is not with them but is for them is compared with the example of one who is not with them and therefore is not for them. In ‘d’ there is a warning against those who cause others who believe in Him to sin, and in the parallel a specific example is described in the form of the consequences of a wife being divorced. Centrally in ‘e’ we have God’s desire that we be seasoned salt in the world.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Begins His Final Journey to Jerusalem On The Road To The Cross and Spends Much Time in Teaching His Disciples And Disputing With His Enemies In Readiness For That Event, For He Is Giving His Life As A Ransom For Many (9:33-12:44).
Having returned to Capernaum Jesus now has His face set towards Jerusalem, and in Mar 9:33-50 He will lay the foundation by pointing out the fact that all must look to and respond to His Name, and the dangers inherent in not doing so. Then He will advance into Judaea, and by Mar 10:32 His journey to Jerusalem is clearly well under way. He will, of course, continue to prepare His disciples for what lies ahead, but it does not mean that He will neglect seekers. Crowds will still gather to hear Him and He will minister to them (Mar 10:1). And then once He reaches Jerusalem and enters in triumph (Mar 11:1-17) the opposition will become loud and clear as He refutes and puts to flight His opponents (Mar 11:27 to Mar 12:44). But He is well aware that their rejection of Him can only mean one thing. They will determine to put Him to death (Mar 11:18).
Analysis of 9:33-12:44. Jesus’ Ministry from Capernaum to Jerusalem.
a
b They must receive those whose successful activity in His Name proves their genuineness even though they do not directly follow them (Mar 9:38-40).
c One who gives a cup of cold water to a disciple because he bears the Name of the Messiah will not lose his reward (Mar 9:41).
d Jesus describes those who are especially displeasing to God. It is those who cause others who believe in Jesus to sin, and He emphasises the necessity of avoiding such behaviour at whatever cost, for such people are bound for Gehenna (Mar 9:42-50).
e Jesus speaks about marriage and divorce. Faithfulness in marriage is a creation ordinance binding in this world and must be restored (Mar 10:1-12).
f Those who do not receive the Kingly Rule of God like a little child will not enter it. The example is given of the rich young man, and the danger of riches, which must be put completely at God’s service, is emphasised (Mar 10:13-31).
g Jesus will be rejected, arrested, sentenced and executed, but will rise again (Mar 10:32-34).
h God’s servants prove to be self-seeking. First James and John, and then all the disciples, reveal that their motives concerning the Kingly Rule of God are wrong, and learn that they should be true servants like the Son of Man Who came to give His life a ransom for many (Mar 9:35-45).
i Jesus heals a blind man who recognises Him as the son of David and reveals His authority by entering Jerusalem on an asses’ colt, where the crowds also hail Him as the son of David, but Jerusalem is blind to His true worth (Mar 10:46 to Mar 11:10).
j Jesus looks round the Temple, and then looks at the fig tree (a symbol of the Temple) and declares it fruitless. No one will ever eat fruit of it again (Mar 11:11-14).
k Jesus cleanses the Temple because it is meant to be a House of Prayer for all nations, and arouses the hostility of the Chief Priests (Mar 11:15-19).
j The fig tree is found to be withered and Jesus speaks of casting a mountain into the sea, symbolic of judgment on Jerusalem which has ceased to fulfil its purpose (Mar 11:20-26).
i Jesus is asked concerning His authority and demonstrates the hypocrisy of the question by demonstrating the blindness of the Sanhedrin concerning John the Baptiser (Mar 11:27-33).
h The parable concerning the false servants who are blind to the truth and who fail to render their due and therefore kill the son because they do not want to submit to him (Mar 12:1-11).
g The stone which the builders rejected will be made the chief cornerstone. They try to arrest Jesus, but fail (Mar 12:12).
f The question of payment of tribute raises the question of the need to give to God what is His and of the right use of riches (Mar 12:13-17).
e Jesus is challenged on a matter concerning marriage. In the resurrection world there is no marriage (Mar 12:18-27).
d Jesus describes those who are totally pleasing to God because they love God and their neighbour. People who see and respond to this enter the Kingly Rule of God (Mar 12:28-34).
c Jesus cites a Psalm of David in order to demonstrate that the Messiah is David’s lord (Mar 12:35-37).
b They are to beware of those who make much of themselves and put on a pretence of piety (Mar 12:38-40).
a The widow who gives her all, even though it be a pittance, gives more than all who give bountifully from their riches (Mar 12:41-44).
Note that in ‘a’ it is those who are humble in His Name who are the greatest, and in the parallel the widow who gives two small coins is the greatest giver. In ‘b’ they must receive all who genuinely operate in His Name and in the parallel they are to beware of those who instead make much of themselves. In ‘c’ even to give a cup of cold water in the Name of the Messiah will be rewarded, and in the parallel the Messiah is seen to be David’s Lord. In ‘d’ those who cause little ones who believe in Him to sin will receive the greatest condemnation and enter Gehenna, while in the parallel those who truly love God and their neighbour will enter the Kingly Rule of Heaven. In ‘e’ marriage is reinstated on earth, and in the parallel it does not take place in Heaven. In ‘f’ response to God must come before wealth, and in the parallel men must give what is due to God. In ‘g’ Jesus declares that He will be rejected, arrested, sentenced and executed, but will rise again, and in the parallel the stone which the builders rejected is to be made the chief cornerstone and an attempt is made to arrest Him which fails. But their intent is clear. In ‘h’ the eyes of the disciples need to be opened to what their true responsibilities are and to Who He is, and in the parable the wicked tenants also fail to recognise their responsibilities and are blind to Who He is. In ‘i’ Jesus reveals His authority by riding into Jerusalem on an asses’ colt, and in the parallel He is questioned concerning that authority and rebuts His questioners. In ‘j’ Jesus looks round the Temple, and then at the fig tree, and recognises that both are fruitless, and in the parallel the fruitless fig tree has withered and the mountain will be cast into the sea. Centrally in ‘k’ the Lord suddenly comes to His Temple. He cleanses the Temple in order that it might be a house of prayer.
Fuente: Commentary Series on the Bible by Peter Pett
Sermon: Jesus Preaches on Humility and Offenses in the Kingdom of God ( Mat 18:1-9 , Luk 9:46-50 ; Luk 17:1-2 ) Mar 9:33-50 gives us the third sermon of Jesus Christ. This message emphasizes true greatness, as He uses a child to explain the need to receive others and serve them, being careful not to offend anyone. Jesus tells us that everyone will be seasoned with salt, which means one’s faith will be tested.
The Audience of Jesus – In this passage, Jesus is speaking to John the apostle about the danger of even him being cast into hell because of offences.
Mar 9:39 Word Study on “lightly” Strong says the Greek word (G5035) means, “shortly, i.e. without delay, soon, or (by surprise) suddenly,” or “readily.” BDAG says it means, “soon afterwards.”
Mar 9:39 Comments If we follow BDAG ’s definition of to mean, “soon afterwards,” then we can interpret Jesus to say that a man who was casting out demons during this season in his life was devoutly dedicated to God and could not speak evil of Jesus’ ministry. However, it was possible for this individual to backslide in the future and speak evil of the Lord. Thus, Jesus was saying that this man could cast demons out today and turn around and speak evil of Him tomorrow; for he was using the name of Jesus to cast out the demons.
Mar 9:40 For he that is not against us is on our part.
Mar 9:38-40
Luk 9:49-50, “And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us .”
Mar 9:44 “Where their worm dieth not” Comments – In the natural world, worms, or maggots, are associated with death. A dead and decaying corpse if filled with worms. Yet, in hell, there is no death or deliverance from these worms.
Illustration – I was watching a small caterpillar being attacked by worms. It twisted and squirmed in torment until death. In hell, the torment does not end. There is no death, no heaven. The torment is eternal. Jesus was referring to Isa 66:24.
Isa 66:24, “And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die , neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”
Scripture Reference – Note other New Testament passages on this subject:
2Th 1:9, “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;”
Mar 9:44 Comments – The function of maggots is to consume dead flesh, thus cleaning up the environment. Fire has a similar purpose in that it also consumes everything in its path. The statement in Mar 9:44, “Where their worm dieth not, and the fire is not quenched,” testifies to the fact that those people who are condemned to hell will experience the consuming fly maggots as well as consuming fire. However, since their flesh will never be totally consumed, the maggots and the fire will eternally do their duty of continual consumption of human flesh. We find a similar statement in Isa 14:11, “Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.”
Mar 9:49 “and every sacrifice shall be salted with salt” – Comments – Salt went upon every sacrifice and offering in the Mosaic Law. In this passage, the salt represents fire (note “salted with fire”), which represents judgment.
Lev 2:13, “And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.”
Eze 43:24, “And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD.”
Mar 9:49 Comments – We find Paul speaking on this matter in his first epistle to the Corinthians. He tells us that our works will be judged by God as to whether they will merit a reward or not.
1Co 3:12-15, “Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”
Mar 9:50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
Mar 9:50
Col 4:6, “Let your speech be alway with grace, seasoned with salt , that ye may know how ye ought to answer every man.”
Mar 9:50 “Have salt in yourselves, and have peace one with another” – Comments – Note that the disciples were not at peace with this unknown disciple of Jesus who was casting out demons. So, having “salt in yourselves” involves having a Christ-like conduct, which is pleasing, or tasteful and pleasant, to God.
Fuente: Everett’s Study Notes on the Holy Scriptures
The dispute concerning greatness:
v. 33. And He came to Capernaum; and being in the house He asked them, What was it that ye disputed among yourselves by the way?
v. 34. But they held their peace; for by the way they had disputed among themselves who should be the greatest.
v. 35. And He sat down, and called the Twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.
v. 36. And He took a child and set him in the midst of them; and when He had taken him in His arms, He said unto them,
v. 37. Whosoever shall receive one of such children in My name receiveth Me; and whosoever shall receive Me receiveth not Me, but Him that sent Me. After the hurried trip through Galilee, Jesus returned to Capernaum with His disciples for the last time. Their theological training, however, was by no means at an end, as we see from this incident. The hearts and the heads of the disciples were yet filled with false Messianic hopes; the idea of a temporal kingdom would not down. And this matter they had discussed on the way, among themselves, disputing about rank, quarreling about who should be considered the greatest in their midst. The question may have been broached at this time because Jesus had taken only three of them: along on the mount of transfiguration. Jesus knew of the discussion and, by His omniscience, knew also its topic. Therefore the Lord takes occasion to teach them a badly needed lesson. While He had gone before them, busy with the thoughts pertaining to the way of redemption, they had been engrossed with their vain thoughts, how they might enhance their own glory. They must learn, above all, the lesson of the great paradox in the kingdom of God. To teach them that, He called the Twelve before Him, in a very formal and impressive way. They should, for once, get His full meaning. The general rule in the world is that he is leader and acknowledged as being first that has others working for him, doing work in his service. In the Church of Jesus the reverse is true. There the rank is in proportion to the service offered. The humbler a person is and the more willing he is to serve his fellow-men, the higher he will stand in the economy of God. Instead of urging ambition for high position and power, Christ knows of only one valid reason for fame before Him and His Father, humble, unpretentious service, without a thought of reward. In order to bring home this lesson still more thoroughly, He took a little child that may have been playing in the neighborhood, placed it in their midst, fondled it in His arms to show His deep regard, His tender love for children, and then told the disciples, that in receiving a child, in rendering to one of these little ones a service, they were rendering one to Him. And a service shown to Him is credited in heaven as though it had been shown to God Himself. This powerful lesson in true humility, in humble service, is needed very urgently in our days, since the false ambition that was found in the midst of the disciples is rampant in the Church and threatens to render much of the preaching of the cross invalid.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mar 9:33-37 . See on Mat 18:1-5 . Comp. Luk 9:46-48 . Only Mat 17:24 ff. has the history of the stater. Of subordinate importance, perhaps also belonging to a more local tradition, it seems to have remained unknown to Mark, with which view . . . in Mar 9:33 is not at variance (in opposition to de Wette).
Mark is more original in the historical introduction of the point in question, Mar 9:33 f., whereas Mat 18:3-4 has rightly completed the narrative from the collection of Logia, but has, on the other hand, withdrawn from the conclusion in Mar 9:5 its completeness, as it appears in Mark Mar 9:37 (Matthew has the thought already at Mar 10:40 ).
] See Mar 9:30 .
] from being conscience struck.
.] emphatically prefixed: with one another , so that they one against the other claimed the higher place. It was not the general question in abstracto , but the concrete question of personal jealousy in their own circle of disciples .
] This brief, certainly primitive, interrogation is in Matthew more precisely defined by . . . from the answer (Mar 9:3 ). This more precise definition, however, is not, with Beza, Heupel, and many others, to be imported also here, but it stands simply: who is of higher rank , although it is self-evident that they had also included in their view their position in the kingdom of heaven.
. ] by way of solemn preparation.
If a man desires to be of the first rank, he must , etc. This expresses the result (comp. on Mat 20:26 f.), the state of things that will arise in consequence of that wish, and thereby defines the right . .
Mar 9:36 does not come in unconnectedly (Weisse, Holtzmann), but the progression is: “Of all servants, even of the least , the affectionate reception of whom is a service shown to myself,” etc.
.] after he had embraced it . Comp. Mar 10:16 . An original trait, which is only found in Mark. The verb occurs only in Mark, but is frequent in the classical writers.
Mar 9:37 . ] not non tam quam , but with conscious rhetorical emphasis the is absolutely negatived (comp. Mat 10:20 ), which is intended to denote in the strongest degree the importance of the reception of such a child (a child-like unassuming believer, see on Mat 18:5 ) to fraternal loving fellowship. See Winer, p. 439 ff. [E. T. 623 ff.]; Klotz, ad Devar. p. 9 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(33) And he came to Capernaum; and being in the house, he asked them, What was it that ye disputed among yourselves by the way? (34) But they held their peace: for by the way they had disputed among themselves who should be the greatest. (35) And he sat down and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. (36) And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, (37) Whosoever shall receive one of such children, in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me
Do not overlook in this passage, the GODHEAD of CHRIST. He knew their hearts. And though he asked them of the cause of their dispute, yet this was not for his information, but for their reproof. And I pray the Reader to observe, the very engaging method the LORD adopted to cure his disciples of all that mistaken pride he discovered in them. What a beautiful emblem of CHRIST’s kingdom is represented in the humbleness, and docility of a little child! David speaks of the state of his soul, under the consciousness of his nothingness, and abstraction from the vanity and pride of life, as a weaned child. Psa 131:2 . To a child of GOD, who hath really, and truly known and tasted the preciousness of JESUS; the breasts of the mother would no longer afford sweet milk; but the bitterness of wormwood and gall is put upon them.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?
Ver. 33. And being in the house ] sc. That he had hired there, See Trapp on “ Mat 18:1 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33 50. ] DISCOURSE RESPECTING THE GREATEST AMONG THEM. Mat 18:1-9 . Luk 9:46-50 . Here again the three accounts are independent , and differ in some particulars unimportant in themselves, but very instructive for a right comparison of the three Gospels. First take Luke’s account. The disciples had been disputing; our Lord knowing the strife of their hearts, took a child , &c. Then compare Mark our Lord asked them, on coming into a house, what had been the subject of their dispute; they were silent from shame; He sat down, delivered his sentence to the twelve, and then took the child , &c. Lastly turn to Matt. There, the disciples themselves referred the question to our Lord, and He took the child , &c. Who can forbear seeing in these narratives the unfettered and independent testimony of three witnesses, consistent with one another in the highest form and spirit of truthfulness, but differing in the mere letter? Mark’s account is again the richest and fullest, and we can hardly doubt that if the literal exact detail of fact is in question, we have it here.
Fuente: Henry Alford’s Greek Testament
33. ] Between the coming to Capernaum, and this discourse, happened the demand of the tribute money , Mat 17:24-27 .
Fuente: Henry Alford’s Greek Testament
Mar 9:33-50 . The Twelve at school (Mat 18:1-10 , Luk 9:46-50 , etc.).
Fuente: The Expositors Greek Testament by Robertson
Mar 9:33 . : home? This statement, more than anything else in Mk., gives the impression that Capernaum was a kind of home for Jesus. , in the house , opposed to , but probably pointing to a particular house in which Jesus was wont to stay. , what were ye discussing? Jesus did not always walk beside His disciples ( vide Mar 10:32 ). He went before, thinking His deep thoughts, they followed thinking their vain thoughts, The Master had noticed that something unusual was going on, divined what it was, and now asks.
Fuente: The Expositors Greek Testament by Robertson
Mark
RECEIVING AND FORBIDDING
AN UNANSWERED QUESTION
Mar 9:33
Was it not a strange time to squabble when they had just been told of His death? Note-
I. The variations of feeling common to the disciples and to us all: one moment ‘exceeding sorrowful,’ the next fighting for precedence.
II. Christ’s divine insight into His servants’ faults.
III. The compassion of Christ seeking to cure the sins He sees.
IV. The test of evil. They were ashamed to tell Him the cause of their dispute.
V. The method of cure. The presence of Christ is the end of strife and of sin in general.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Mar 9:33-37
33They came to Capernaum; and when He was in the house, He began to question them, “What were you discussing on the way?” 34But they kept silent, for on the way they had discussed with one another which of them was the greatest. 35 Sitting down, He called the twelve and said to them, “If anyone wants to be first, he shall be last of all and servant of all.” 36Taking a child, He set him before them, and taking him in His arms, He said to them, 37″Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me.”
Mar 9:33 “Capernaum” This town, the hometown of Peter and Andrew, became Jesus’ headquarters after the unbelief of Nazareth.
“when He was in the house” This was probably Peter’s home (cf. Mar 1:29) or a rented house used by Jesus.
“What were you discussing on the way” They were arguing, not just discussing. He had told them of His death (three times) and they wanted to know which one of them would take His place as leader (cf. Mat 18:1-18; Luk 9:46-48; Luk 22:24).
Mar 9:34 “greatest” This shows the jealousy of the other groups of disciples against the inner circle of Peter, James, and John. It may also reflect their Jewish concept of a nationalistic earthly kingdom.
Mar 9:35 “sitting down” This would have denoted an official teaching session (cf. Mar 4:1; Mar 9:35; Mat 5:1; Luk 4:20).
“If anyone wants to be first” This is a first class conditional sentence, which is assumed to be true from the author’s perspective. Jesus did not condemn ambition, but defined it in terms of the new ethic of the Kingdom of God. Greatness is linked to service (cf. Mar 10:31; Mar 10:45; Mat 20:26; Mat 19:30; Joh 13:5), not control or power! God’s Kingdom is so different from human societies.
These words are a good example of how Jesus repeated His teachings in different settings and at different times (cf. Mar 10:43-44; Mat 23:11; Luk 22:24-25).
“servant” Jesus spoke Aramaic. This saying (i.e., Mar 9:35-37) may be a word play on the Aramaic word talya, which means both “child” and “servant.”
Mar 9:36 “Taking a child” Mat 18:1-18, Luk 9:46-49, and here clearly show that Jesus is talking about new believers, not children.
“taking him in His arms” This is another eyewitness detail of Peter. It was even possibly Peter’s house and Peter’s child!
Mar 9:37 “‘whoever receives one child like this in My name'” “In My Name” means “in the character of Jesus.” There is no magic in the repetition of certain words. The power comes from knowing Jesus and emulating His actions. Our loving response to others because we are followers of Jesus is a way to express our love for Him (cf. Mat 25:31-45).
From Act 19:13-16 we know that Jewish exorcists used Jesus’ name, but with surprising results. From Mat 7:21-23 we know that it is the personal relationship with Christ that is crucial, not just the flippant or even repeated mentioning of the name.
“‘and whoever receives Me does not receive Me, but Him who sent Me'” Jesus characteristically affirms the exalted position of the Father. This is repeatedly recorded in John’s Gospel. This submission to the Father is not one of inequality, but functions within the Trinity.
SPECIAL TOPIC: SEND (APOSTELL)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And He came, &c. 33-35. A Divine supplement, here.
to = into. Greek. eis. App-104.
in. Greek. en. App-104. Same as in verses: Mar 9:36-41, Mar 9:50; not the same as in verses: Mar 9:37, Mar 9:39, Mar 9:42.
disputed = were discussing.
among. Greek. pros. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
33-50.] DISCOURSE RESPECTING THE GREATEST AMONG THEM. Mat 18:1-9. Luk 9:46-50. Here again the three accounts are independent, and differ in some particulars unimportant in themselves, but very instructive for a right comparison of the three Gospels. First take Lukes account.-The disciples had been disputing;-our Lord knowing the strife of their hearts, took a child, &c.-Then compare Mark-our Lord asked them, on coming into a house, what had been the subject of their dispute;-they were silent from shame;-He sat down, delivered his sentence to the twelve,-and then took the child, &c.-Lastly turn to Matt. There, the disciples themselves referred the question to our Lord, and He took the child, &c. Who can forbear seeing in these narratives the unfettered and independent testimony of three witnesses, consistent with one another in the highest form and spirit of truthfulness, but differing in the mere letter? Marks account is again the richest and fullest, and we can hardly doubt that if the literal exact detail of fact is in question, we have it here.
Fuente: The Greek Testament
Mar 9:33. , in the house) A change having in some degree, simultaneously with the change of place, taken place in their state of feeling, which had been rather excited whilst in the way. [Comp. Mat 18:1, note].-, what) We must render an account of all things.
Fuente: Gnomon of the New Testament
Mar 9:33-37
10. DISPUTE ABOUT WHO SHALL
BE GREATEST IN THE KINGDOM
Mar 9:33-37
(Mat 18:1-35; Luk 9:46-50)
33 And they came to Capernaum:–Capernaum was his headquarters and the center of his operations in Galilee. He has once more returned to the base of his operation. This city was highly favored of Jesus, who taught frequently there, and also did many mighty works in that place and vicinity. The citizens did not, however, improve their opportunities, and were doomed to severe judgment in consequence of it. (Mat 11:23.)
and when he was in the house he asked them, What were ye reasoning on the way?–Aside from Jesus the disciples discussed among themselves who would be the greatest in the kingdom of heaven. (Mat 18:1.) They asked the question because they wished to know who would have the principal offices and posts of favor and profit. Luke (Luk 9:47) says that Jesus perceived the thought of their heart. This act implies omniscience, for none can search the heart but God. (Jer 17:10.) The disciples, conscious that the subject of their dispute was known, asked Jesus to decide it. He did so by using a little child as an object lesson. (Mat 18:2-4.)
34 But they held their peace:–For the moment they were silent, being confounded with the question, and probably ashamed to own to the truth.
for they had disputed one with another on the way, who was the greatest.–That is, the most eminent, doubtless among themselves. This dispute shows their worldly views of the kingdom of God. They expected the kingdom to be a temporal earthly kingdom, and that those who are greatest now would be greatest when it was set up. Aspirations for greatness are proper and right provided the mind has a correct estimate of what true greatness is. Self-denying service in his kingdom is true greatness.
35 And he sat down, and called the twelve;–Whether all the apostles were involved in the dispute over who should be the greatest in the kingdom or not, all of them had mistaken ideas about the kingdom of God and needed the instructions Jesus now purposes to give. Hence he called all of them to hear.
and he saith unto them, If any man would be first,–In rank and honor. Or as expressed by them, “the greatest.” There were probably as many candidates to be “first” as there were hearers of these words.
he shall be last of all, and servant of all.–The path that leads to the highest honors in the kingdom of God is through humility. (Mat 20:27; Mat 23:12.) In God’s kingdom the high is lowered, the lowly exalted, and hence all come to a spiritual level. “Servant” is not a slave but a minister. (Col 1:25.) A waiter–an attendant–one who renders voluntary service. The thought is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least, and last of all. To esteem ourselves as God esteems us is humility. And it cannot be degrading to think of ourselves as we are. But pride, as an attempt to be thought of more importance than we are, is foolish, wicked, and degrading. To be willing to sacrifice self, and to be servant of all, even to the least disciples, was the path to true distinction and honor.
36 And he took a little child, and set him in the midst of them:–Here Jesus introduces an object lesson regarding humility. Children are, to a great extent, destitute of ambition, pride and haughtiness. They are characteristically humble and teachable. By requiring his disciples to become like them (Mat 18:3), he did not mean to express any opinion about the moral character of children, but simply that in these respects they should become like them. That is, they should lay aside their ambitious views, and pride, and be willing to occupy their proper station–a very lowly one as compared with their present views of greatness.
and taking him in his arms, he said unto them,–Christians must be childlike. (1) Both in mind and speech (1Co 14:20; 1Co 13:11); (2) in humility and freedom from jealousy (1Co 14:20); (3) in teachableness and submission to divine authority (1Co 6:1).
37 Whosoever shall receive–Cordially to his heart and fellowship. It means to approve, love, or treat with kindness to aid in time of need.
one of such little children–That is, whoso shall receive and love one with a spirit like this child–one who is humble, meek, unambitious, is a real Christian. By reference to Matthew (18), it will be seen that it has reference to the humble disciple who should be in disposition as a little child.
in my name, receiveth me:–Whoso receiveth one possessed of my spirit, and who, because he has that spirit, receives him, receives me also; because such a one is his representative and one with himself.
and whosoever receiveth me, receiveth not me, but him that sent me.–In receiving a representative of Christ, we not only receive Christ himself, but the Father also. Here he pointed out their nearness to himself and the honor and esteem in which he holds them. He traces the relation back to his Father. The Father is represented in Christ, and Christ in his true followers. He teaches that his kingdom is spiritual, and that humility and a childlike spirit are essential to true greatness. Children are not to be despised. Children and their improvement are the hope of the church, and of every worthy secular enterprise. The human hands that can hold these must soon lose their power to grasp. A child’s hand must soon take their places. A child’s hand is on the door of all domestic and foreign missions. If mothers wish to guide the world, they must do it at home with their children. They can never do it at the ballot box nor in civil offices–neither can they do it at card parties and club meetings while their children are running loose on the streets or trained by colored cooks and housemaids. They ought to realize that “the hand that rocks the cradle is the hand that guides the world” and learn to stay at home and out of politics, and teach and train their children in the way God intended they should.
Fuente: Old and New Testaments Restoration Commentary
he came: Mat 17:24
What: Mar 2:8, Psa 139:1-4, Joh 2:25, Joh 21:17, Heb 4:13, Rev 2:23
Reciprocal: Mat 18:1 – the same Mat 20:27 – whosoever Mar 10:10 – General Mar 10:41 – they Mar 14:40 – neither Luk 9:46 – General Joh 6:43 – Murmur Joh 16:19 – Jesus Phi 2:14 – disputings
Fuente: The Treasury of Scripture Knowledge
3
Jesus did not need to ask questions for information (Joh 2:25), but this was his way of bringing the subject before the disciples, for he knew they had been disputing about it as they were going to Capernaum.
Fuente: Combined Bible Commentary
Mar 9:33. When he was. Literally, being; but in the singular number. It was immediately after their entrance.
In the house. Probably a particular house, where He usually resided.
In the way. Probably during the journey to Capernaum.
Fuente: A Popular Commentary on the New Testament
It may justly seem a wonder, that when our blessed Saviour discoursed so frequently with his disciples about his sufferings, they should at the same time be disputing among themselves about precedency and pre-eminency, which of them should be the greatest, the first in place, and the highest in dignity and honour.
But from this instance we may learn, That the holiest and best of men are subject to pride and ambition, prone to covet worldly dignity and greatness, ready to catch at the bait of honour, to affect a precedency before, and a superiority over, others. The apostles themselves were touched, if not tainted, with the itch of ambition. To cure which, our Saviour preaches to them the doctrine of humility.
Where observe, 1. Our Lord doth not say, he that is fist, but he that desireth to be first, shall be last of all, and servant of all.
Teaching us, That all persons in general, and ministers in particular, ought not to seek out places of dignity and pre-eminency for themselves, but be sought out for them: he that is first in seeking them usually least deserves them, and last obtains them; If any man desire to be first, the same shall be last of all.
Observe 2. Our Saviour teaches his disciples humility by the type and example of a little child, which he set before them as the proper emblem of humility; shewing them, that they ought to be as free from ambition as a young child, which affects nothing of precedency or superiority. Such as are of highest eminency in the church of Christ, ought to be adorned with humility, and look upon themsleves as lying under the greatest obligations to be most eminently useful and serviceable for the church’s good.
Observe 3. How exceeding dear and precious such persons are to Christ, who resemble little children in true humility and lowliness of mind; assuring the world, that whatsoever kindness or respect they shew to them, be accounts shewn to himself; He that receiveth them, says Christ, receiveth me. So near is the union, so dear the relation, betwixt Christ and his members, that whatever good or evil is done to them, he reckons it as done unto himself.
Fuente: Expository Notes with Practical Observations on the New Testament
Mar 9:33-37. Being in the house With his apostles, with a view to introduce the discourse he intended; he asked, What was it that ye disputed among yourselves, &c. Our Lords late prediction concerning his sufferings had made the disciples exceeding sorry, Mat 17:23; but their grief soon went off, or their ignorance quickly got the better of it; for in a day or two after, some of them, forming a separate company, fell a disputing about the chief posts of honour and profit in their Masters kingdom. This debate Jesus overheard; and though he said nothing to them at the time, yet afterward, when they were alone in the house, he did not fail to inquire about it. They were at first silent, not caring to discover the matter to him. Therefore, he sat down, and called the twelve Namely, to stand round him, and attend to what he should say and do. It is natural to suppose that twelve persons, travelling together on foot, would form themselves into two or three little companies, while some of them no doubt would be attending Christ and discoursing with him: but our Lord judged it proper, being now in the house, that all the twelve should hear this admonition, though they might not all have been engaged in the dispute which occasioned it. And saith, If any man desire to be first, the same shall be, or let him be, last of all Let him abase himself the most: And servant of all Let him serve his brethren in all the offices of humility, condescension, and kindness. In other words, If any man desire to be the greatest person in my kingdom, let him endeavour to obtain that dignity by preferring others in honour, and by doing them all the good in his power. This he said, to signify that in his kingdom, they who are most humble and modest, and zealous in doing good, shall be acknowledged as the greatest persons. And he took a child That happened then to be in the house where they lodged; and set him in the midst of them That they might all fix their eyes upon him, and attend to the instruction which Jesus was about to draw from such an emblem of simplicity, sincerity, humility, teachableness, and innocence. Luke expresses it thus: And Jesus, perceiving the thought of their heart, took a child. His perceiving their thought does not seem to relate to the dispute which happened some hours before, and which they had sufficiently declared in their question, but it relates to their present frame of mind. He knew that each of them ardently wished to be the greatest in his kingdom, and he proposed to cure their ambition. See the notes on Mat 18:1-4. He said, Whosoever shall receive one of such children Whosoever shall show kindness, even to the least of my disciples; whosoever shall encourage and assist such a one because he belongs to me; receiveth me Thus, after showing how acceptable a grace humility is, he next declares that kindness shown to such as humble themselves, like little children, is in reality kindness shown to him, especially if it be done out of obedience to his command. Whosoever shall receive me, receiveth him that sent me Even my heavenly Father, who is honoured or affronted as I am respected or slighted. And this regard to the meanest of my servants, I must urge upon you as of the utmost importance. For (Luke) he that is least among you all, that acts as if he were the least, or meanest, or who is most humble and condescending, the same shall be great, in my esteem, and be distinguished by peculiar marks of the divine favour. See notes on Mat 18:4-5.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
LXXIII.
FALSE AMBITION VERSUS CHILDLIKENESS.
(Capernaum, Autumn, A. D. 29.)
aMATT. XVIII. 1-14; bMARK IX. 33-50; cLUKE IX. 46-50.
c46 And there arose a reasoning among them, which of them was the greatest. b33 And he came to Capernaum: c47 But when Jesus saw the reasoning of their heart, band when he was in the house [probably Simon Peter’s house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was now on his way back to Galilee from Csarea Philippi, where, some ten days before, he had promised the keys of the kingdom to Peter, and where he had honored Peter and the sons of Zebedee by a mysterious withdrawal into the mount. These facts, therefore, no doubt started the dispute as to which should hold the highest office in the kingdom. The fires of envy thus set burning were not easily quenched. We find them bursting forth again from time to time down to the very verge of Christ’s exit from the world– Mat 20:20-24, Luk 22:24.] 35 And he sat down, and called the twelve, and he said unto them, If any man would be first, he shall be last of all, and servant of all. [The spirit which proudly seeks to be first in place thereby consents to make itself last in character, for it reverses the graces of the soul, turning love into envy, humility into pride, generosity into selfishness, etc.] a1 In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? [Not comprehending our Lord’s answer and wishing to have him definitely point out the honored person, they now come asking this question. Had Jesus wished to teach the primacy of Peter, no better opportunity [430] could have been found.] 2 And he called to him a little child b36 And he took a child, cand set him by his side, band set him in the midst of them: and taking him in his arms, he said unto them, aVerily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [Jesus told them plainly that they must turn from their sin of personal ambition or they could not be his disciples–part of his kingdom–and he pointed them to a little child as the model in this particular, because the humble spirit in which the child looks up to its parents stood out in sharp contrast with their self-seeking, self-exalting ambition.] 5 And b37 Whosoever shall receive one of such little children {cthis little child} in my name, receiveth me: and whosoever shall receive {breceiveth} me, receiveth not me, but creceiveth him that sent me: for he that is least among you all, the same is great. [Greatness does not consist in place. Disciples who receive those of a childlike spirit and disposition that they may thereby honor the name of Christ are honored of Christ as the greatest. The words “in my name” probably suggested to John the incident which follows.] 49 And John answered and said, Master, bTeacher, we saw one casting out demons in thy name; and we forbade him, cbecause he followeth {bfollowed} cnot with us. [Was not one of our immediate company. This man’s actions had excited the jealousy of John. Jealousy as to official prerogative is very common. His zeal for Jesus reminds us of the friends of Moses ( Num 11:27-29). But Jesus shows that one who knows enough of him to use his power is not apt to dishonor him.] 50 But Jesus said unto him, bForbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. 40 For he that is not against us is for us. cfor he that is not against [431] you is for you. [The converse of this statement is found at Mat 12:30. The two statements taken together declare the impossibility of neutrality. If a man is in no sense against Christ, then he is for him; and if he is not for Christ, he is against him.] b41 For whosoever shall give you a cup of water to drink, because ye are Christ’s, verily I say unto you, he shall in no wise lose his reward. [Jesus here returns to the discussion of greatness, and reasserts the doctrine that the smallest act of righteousness, if performed for the sake of the King, shall be honored in the kingdom. For comment, see Isa 66:24, and refers to those worms which feed upon the carcasses of men. The fire and worm can hardly be taken literally, for the two figures are incompatible–worms do not frequent fires. The two figures depict hell as a state of decay which is never completed and of burning which does not consume. Some regard the worm as a symbol of the gnawings of remorse, and the fire as a symbol of actual punishment.] 49 For every one shall be salted with fire. [At this point many ancient authorities add, “and every sacrifice shall be salted with salt.”] 50 Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another. [We have here one of the most difficult passages in the Bible. If the word “fire” were found in an isolated text it might be taken as a symbol either of purification or of punishment. But the context here determines its meaning, for it has just been taken twice as a symbol of punishment. Salt is a symbol of that which preserves from decay. Now, Jesus has just been talking about the future state, with its two conditions or states [433] of bliss and punishment. In both of these states the souls of men are salted or preserved. Every one of the wicked is preserved by a negative or false salt–a worm which feeds but does not die, and a fire which consumes but refuses to go out. Though this state is a condition of life, it is such a negative and false condition that it is elsewhere termed a second death. It is therefore rightly called a “salted” or preserved condition, yet it contradicts the symbolic idea of saltness. As we understand it, the difficulty of the passage lies in this contradictory sense in which the term “salt” is used–a contradiction in which the term “eternal life” also shares, for eternal life is the constant contrast to life in hell, though that life also is spoken of as eternal. The true Christian–the man who offers his body as “a living sacrifice, holy, acceptable to God”–is preserved by the true salt or element of preservation, which is a divinely begotten life of righteousness within him. This is the good state of preservation which a man is counseled to obtain, and not to lose, since it will not be restored to him. The passage summarizes and contrasts the two states of future preservation, one being the salt of eternal life which preserves a man to enjoy the love of God in heaven, and the other being the salt of fire which preserves him in hell to endure the just punishment of God. The “every one” in Mar 9:49 refers to the sufferers mentioned in Mar 9:48.] a10 See that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. [Jesus here resumes his warning against that pride which exalts itself and despises the humble; disclosing the fact that the ministration of angels is not only general but special, certain angels being entrusted with the care of certain individuals, and all of them supplementing their own wisdom and power by direct access to the presence of God.] 12 How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which is goeth astray? 13 And if so be that he find it, verily I say unto you, [434] he rejoiceth over it more than over the ninety and nine which have not gone astray. 14 Even so it is not the will of your Father who is in heaven, that one of these little ones should perish. [Those who have led highly moral lives have a tendency to despise those who have been defiled by gross sin. This truth is abundantly illustrated by the conduct of the Pharisees, but that such little ones should not be despised Jesus speaks this warning parable. Though the sheep in the fold and the one that is lost have, as individuals, the same intrinsic value, yet this even balance of value is somewhat modified by the sentiments and emotions incident to loss and recovery. Moreover, the anxiety and trouble caused by the sheep’s wandering do not depreciate but rather enhance the value of that sheep, because the heart of the Shepherd is so replete with goodness that the misbehavior of the sheep prompts him to feel pity and compassion, rather than to cherish resentment and revenge. Sin does not add to a man’s intrinsic value in God’s sight–nay, it detracts from it; but it excites in the heart of God pity, compassion, and other tender emotions which make it extremely dangerous for those who hinder his reformation and imperil his soul by despising him.]
[FFG 430-435]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
APOSTOLICAL AMBITION
Mat 18:1; Mar 9:33-35; Luk 9:46-47. Mark: And being in the house, He asked them, What were you disputing about with one another on the road? And they were silent; for on the road they had been disputing with one another which one should be greater. And He, sitting down, called the Twelve, and says to them, If any one wishes to be first, he shall be last of all, and the servant of all. We see here the outcropping of ambition among the apostles, each one wanting the pre-eminence in the gospel kingdom; thus most unequivocally illustrating their need of the fiery baptism, to consume all their ambition, and humiliate them, meek and lowly, at the feet of Jesus, in utter and eternal abandonment to God, to be taught by the Holy Ghost. This is demonstrative proof of the second work of grace in the Divine economy, as no one would dare to call in question the conversion of the apostles. They had already, pursuant to our Saviors commission, gone all over that country, preaching the gospel, casting out demons, and healing the sick. Jesus never sent out sinners to preach. He does not yoke up the devils cattle to pull the salvation wagon, but always uses His own. Jesus very pertinently notifies them that, in His kingdom, the one highest in office is least of all i.e., deepest down in the valley of humiliation and servant of all, as his official administrations include all, actually making him the benefactor of all his subordinates. While this is not always true in ecclesiastical officers, it is invariably the matter of fact in the kingdom of God; as in the Divine estimation, going down is coming up, and the enlargement of our field of labor simply magnifies our servitude to all included in these augmented dominions.
Fuente: William Godbey’s Commentary on the New Testament
Mar 9:33-50. A Conversation with the Twelve.This section illustrates the kind of teaching which Jesus gave in private to His disciples. It may embody fragmentary recollections of a particular discussion, but more probably Mk. has strung together utterances and incidents belonging to different occasions, the connecting links being sometimes the mere repetition of a single word, such as cause to stumble (Mar 9:42 f.), or fire (Mar 9:48 f.), or even in my name (Mar 9:37; Mar 9:39). The latter half of Mar 9:37 and Mar 9:41 are paralleled in Mat 10:40-42, where they are rightly connected more closely together.
Mar 9:33-37. The question of precedence seems to have occupied the minds of the disciples more than once. It reveals the ideas of the Kingdom which made it difficult for them to understand the Cross. Jesus corrects their ambitions by laying down the principle of greatness through service which is further developed in Mar 10:42 f. The introduction of the child, and the saying about receiving a little child, do not seem to continue the lesson. Mk. has omitted the pointed sayings recorded in Mat 18:3 f. Mk. alone gives us the characteristic action of Jesus in throwing His arms round the child (cf. Mar 10:16). The phrase in my name is ambiguous. Swete says, on the ground of My Name, i.e. the act being based upon a recognition of his connexion with Me. This is supported by parallels, and in that case, the child represents humble believers who bear Christs name. But perhaps it means simply for My sake (see Montefiore).
Mar 9:38-40. The Exorcist who Stood Outside the Apostolic Succession.The disciple John now recalls the case of one who effected cures in the name of Jesus, but did not join His followers. If historic, this incident reveals the freedom with which the disciples brought their questions to Jesus. Its historicity has been challenged on the ground that such exorcisms in the name of Jesus would not have taken place in His lifetime. Loisy regards the reference to receiving little ones and the lesson of tolerance in this incident, as a plea for a frank recognition of Paul by the original apostles. But we do not know that any such plea would have been either necessary or intelligible when the gospel was written. Neither Mar 9:37 nor the description of the exorcist really fits the position of Paul and his relations with the Twelve. No Paulinist would defend Paul by claiming that he would not readily speak evil of Christ (Mar 9:39). Nor is the use of the name of Jesus in exorcism during His lifetime incredible, if Jesus exerted the influence over demons which Mk. attributes to Him.
Mar 9:41-50. Mar 9:41 is the complement of Mar 9:37, but it also connects with the verses immediately preceding. The disciple who receives a child for Christs sake is richly rewarded. Conversely, not only a spiritual skirmisher like Johns exorcist, but anyone who renders the least service to a disciple is within the circle of blessing. On the other hand, the man who shakes the faith of a humble believer deserves a severe punishment. The following verses (Mar 9:43-48) turn from offences against others to offences against ones-self. Jesus urges men to make the hardest sacrifices to avoid fatal temptations. RV rightly omits Mar 9:44; Mar 9:46. The scene of corruption in the accursed valley of Gehenna (Jer 7:31*) is described in words taken from the last verse of Isaiah. The valley, which lies to the south-west of Jerusalem, had been defiled by Moloch-worship (p. 480). In Enoch (Enoch 27:1, see Charless note) it was the appointed place of punishment for apostate Jews. The description implies eternal loss rather than everlasting torture.
Mar 9:49 f. Detached sayings, which suggest first that every man must be purified by fire (? persecution or the last judgment) though not all must be punished by fire. and second, that the contribution of the disciples to the health of the world depends on their own whole-someness. The need of harmony among the disciples brings us back to the starting-point of Mar 9:34.
Fuente: Peake’s Commentary on the Bible
Mar 9:33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.
He asks them what they were talking about, they refuse to tell Him, so He gives application to the topic of their discussion. At least they were trying to settle this among themselves, now days we just assume that we will be first and we all work, scramble and claw toward the top not paying too much attention to others we are climbing over to get there.
Christ tells them that the principle is that they must be servants if they want to come out on top. If you want to serve Christ to the best possible, you must be a servant. Servant of Christ would be my thought, rather than serving others, though serving of others is often a part of being God’s servant.
Oh the need of servants hearts in God’s pulpits today. Too many are in the pulpit and in their position as dictator or at least as head honcho. Servant is not a concept that is overwhelmingly accepted today.
Matthew mentions that the disciples asked Christ who would be greatest while Mark and Luke mention them reasoning among themselves. This is not a problem, only that there were reasonings and at some point the disciples actually asked the Lord to settle the question.
Matthew mentions “In that hour” and would seem to tie the occasion to his preceding context while Mark indicates there was some time between verse 32 and 33. It would seem quite adequate to say that they ask the Lord, then later were reasoning together. This would indicate that the Lord did not answer their question.
Luke mentions “reasoning of their heart” which might indicate that there was a question, some disputing among the twelve and then some internal reasoning on the part of the twelve as they continued thinking on the subject.
Matthew alone ties the discussion to the Kingdom. Evidently they thought that they were going to be special in the kingdom but one might be more special.
This also adds weight to the thought that they were looking for an earthly kingdom immediate,rather than later as was the plan of God.
To settle the subject He took a child and laid it out in plain, simple and understandable language.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
9:33 {8} And he came to Capernaum: and being in the {k} house he asked them, What was it that ye disputed among yourselves by the way?
(8) Only humility exalts.
(k) Where he was accustomed to make his home.
Fuente: Geneva Bible Notes
2. The pitfalls of discipleship 9:33-50
Jesus next taught His disciples lessons dealing with the dangers that threatened their effectiveness as His disciples. These were the desire for greatness, the folly of a sectarian attitude, and failure in self-discipline. They would suffer as He would. Moreover their suffering would threaten their unity with Jesus and with one another.
"Jesus warned against the spirit of elitism that can exist within a ministry team and between ministry teams. The answer to elitism from within is to have a servant’s heart, and the answer to elitism toward outsiders is to recognize the unity of the family of God that transcends smaller groups of ministry." [Note: Bailey, p. 84.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The desire for greatness 9:33-37 (cf. Matthew 18:1-5; Luke 9:46-48)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jesus returned to Capernaum evidently after several months of absence. This was His last recorded activity there. Rather than discussing Jesus’ coming death and resurrection the disciples had been arguing about their own futures in the kingdom. Their silence was probably a result of shame.