Mark 9:33

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 Lord’s 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 Master’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 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.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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 Cæsarea, 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 house—silenced 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 highest—the servant is the chief; and they may be turned round with equal truth—the 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 rule—only 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 Christ’s 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 Christ’s 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 Lord’s 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 Christ’s 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 Christ’s 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 Christ’s. 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 Christ’s 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 Lord’s question brings His hearers back to their higher selves, and they can again see that to be permitted to work at all in bringing God’s 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 men’s 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. Christ’s 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 trust—trust 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 child’s trust. God’s 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-soul—that 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 child’s, 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 learn—to the eye of faith, cleansed in their Redeemer’s 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 Saviour’s “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 redeemed—because 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 Christ’s 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 Lord’s 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 appeared—of the evil humour which vents itself in rebuffs.—H. Latham.

Mar_9:39. The Church’s 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 Christian’s 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 Lord’s, 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 God’s 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 Christ’s 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 Christ’s.—Bishop Phillips Brooks.

Mar_9:41. Sympathy with Christ’s 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 Christ’s—

(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 infidel’s 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 China’s infanticide, and the blood on the Juggernaut’s wheel. Then look at Christendom’s child enthroned—enthroned 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 child’s 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 Christ’s 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 Lord’s 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 mother’s 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 Irving’s 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 Christ’s 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 was—a Christian philosopher—he 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 heaven’s 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 Œdipus. 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 Ezekiel’s 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 Christ’s 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.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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.

This question was put because He knew what the wrangle had been about. The disputants did not answer, but He knew without an answer, as His immediately following warnings show. How blessed to think that Psa 139:1 applies to Him-’There is not a word in my tongue, but lo, O Lord! Thou knowest it altogether,’

III. The compassion of Christ seeking to cure the sins He sees.

His question is not to rebuke, but to heal; so His perfect knowledge is blended with perfect love.

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.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

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 Savior’s 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 devil’s 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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

9:33-50 Because the disciples did not understand Jesus’ prediction of his suffering, they were unable to see its implications for their own lives.

9:33-34 Capernaum was Jesus’ home in Galilee (1:21; 2:1). • Jesus’ disciples didn’t answer his question because they knew that he would disapprove of their discussion. • about which of them was the greatest: This issue would come up again in 10:35-37.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 9:33. Ἐν τῇ οἰκίᾳ, 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].—τί, what) We must render an account of all things.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 κ. ἦλθ. εἰς Καπ. 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).

ἐν τῇ ὁδῷ] See Mar_9:30.

ἐσιώπων] from being consciencestruck.

πρὸς ἀλλήλ.] emphatically prefixed: with one another, so that they one against the other claimed the higher place. It was not the general question τίς μείζων in abstracto, but the concrete question of personal jealousy in their own circle of disciples.

τίς μείζων] This brief, certainly primitive, interrogation is in Matthew more precisely defined by ἐν τῇ βασιλ. τ. οὐρ. 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.

καθίσας ἐφών. τοὺς δώδεκα] by way of solemn preparation.

If a man desires to be of the first rank, he must, etc. This ἔσται 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 θέλειν πρῶτ. εἶναι.

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.

ἐναγκαλισ.] 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. οὐκ … ἀλλά] not non tam … quam, but with conscious rhetorical emphasis the ἐμὲ δέχεται 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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 9:33-50 . The Twelve at school (Mat 18:1-10 , Luk 9:46-50 , etc.).

Mar 9:33 . Καπερναούμ : home? This statement, more than anything else in Mk., gives the impression that Capernaum was a kind of home for Jesus. ἐν τῇ οἰκαίᾳ , in the house , opposed to ἐν τῇ ὁδῷ , but probably pointing to a particular house in which Jesus was wont to stay. τί … διελογίζεσθε , 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Where he was wont to make his abode.

Only humility doth exalt.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 33. And being in the house] That is, Peter's house, where he ordinarily lodged. This has been often observed before.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he came to Capernaum,.... Where he met with the collectors of the tribute money, and paid it to them, as related by Matthew, Mat 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes at Mat 18:1-5.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 Christ’s 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 Zebedee’s children petition for places for her two sons.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 33, 34. They have now reached Capernaum. And when he was in the house the house, that is, which he frequented when staying in Capernaumhe asked them, What were ye reasoning in the way? The words "among yourselves," of the Authorized Version, are not found in the best authorities. St. Matthew (Mat_18:1) does not record this question of our Lord, which brings to light the fact that they had been disputing by the way which of them should be the greatest. The Greek is (tiv meizwn) who was greater, that is, than the rest. It has been well noticed that this passage, given in substance in all the synoptic Gospels, is a striking evidence of the truthfulness and impartiality of the disciples. This dispute of theirs might easily have been suppressed as scarcely creditable to them. But in writing the Gospels the evangelists thought more of what exalted the Savior than what abased themselves. This dispute of the disciples shows how thoroughly they realized the nearness of his kingdom, and at the same time how much they had yet to learn as to the qualifications necessary for admission to it. It is not unlikely that the preference given by our Lord to Peter, James, and John may have given occasion for his contention.

Vers. 33-37. True greatness.

Our Lord"s ministry was not only to the people generally, but to his own disciples and friends; and even to these he had occasion sometimes to address language, not only of instruction, but of rebuke and expostulation. On the occasion here referred to, a serious fault was displayed among the chosen circle, which called for the Lord"s interference and reprimand. At the same time the great Teacher pointed out to the erring a more excellent way. Ambition was the fault, and its appearance among the twelve occasioned our Lord"s lesson in true greatness.

I AMBITION AMONG THE FOLLOWERS OF CHRIST.

1. Notice its occasion. It seems as if recent events gave rise to the desire for preeminence among the friends and disciples of Jesus. The special commendation of Peter which the Master had recently pronounced, and the selection of the same apostle, with James and John, to witness the Transfiguration, probably prompted the aspiration and the discussion here recorded.

2. The exact form this disposition assumed. The twelve looked forward to the Messianic kingdom, of which they had come to regard Jesus as the divinely appointed Head, and in which they all expected to occupy posts of dignity and power. But who should be greatest? Who should be the chief minister under the Messianic King? Such was the matter in dispute, and that it should be so shows us how much the apostles had yet to learn.

3. The evil fruits of this ambition. It is quite in accordance with human nature that such a disposition should lead to disagreement and to contention. The twelve not only reasoned, they disputed; rivalry took the place of brotherhood. It is ever so; when the desire for preeminence and supremacy takes possession of men"s hearts, farewell to contentment, harmony, and peace!

II CHRIST"S REBUKE AND REMEDY FOR AMBITION. The observant eye of Jesus had remarked the wrangling which had gone on among his disciples, and his heart was pained. When he inquired into what had happened, they were ashamed and silenced; and he proceeded to unfold a principle which should operate, not in this company only, but throughout all periods of his Church.

1. Christ reveals the new and Christian law of greatness. Only those who are willing to be last of all, and ministers of all, shall be foremost in his kingdom. This was paradoxical, altogether in contradiction to the prevalent plan and principle among men in all grades of society, and in all communities, civil and ecclesiastical. It was exemplified most illustriously in the Lord Jesus himself. "Though he was rich, he became poor;" "He took on him the form of a servant;" "The Son of man came not to be ministered unto, but to minister." In his own person in his incarnation, his humiliation, his obedience unto death, even the death of the cross our Lord furnished the one incomparable example of humility and self-denial, and laid the axe to the root of the tree of self-seeking and pride. It was a law containing within it its own sanction and power. The humiliation and self-sacrifice of the Lord Jesus were more than an example; they introduced a new motive of spiritual persuasiveness and constraint into human society. The cross of Christ has been the great moral power which has changed human society, and is now the one hope of human regeneration.

2. Christ enforces his new law of greatness by a striking symbol. Our Lord often taught by act, thus enforcing the lessons embodied in his words. On this occasion he took a little child, and preached an ever-memorable sermon from this beautiful and touching text. The infant was in himself a living and evident illustration of submissiveness, teachableness, and humility. And not only so; the infant furnished the great Teacher with the lesson he needed: "Whosoever shall receive one of such," etc. Instead of seeking to be preferred above their brethren, Christians are here taught to seek out, and to minister to, the lowliest and the feeblest; and the inspiriting assurance is added, that those who in the Master"s spirit receive and aid the least of his disciples the lambs of his flock, the babes of his household shall be regarded as having rendered a service to the Christ himself; nay, as having "received" the Creator and Lord of all, even him who sent and gave his Son for the salvation of mankind!

APPLICATION.

1. Dispositions which we are ashamed to bring into the presence and under the notice of Christ, are by that very fact condemned, and must be at once repressed and checked.

2. Towards one another it behoves the disciples of Jesus to cherish sentiments of esteem and honor.

3. Towards the feeble and the obscure they should display the tenderest consideration, remembering that those who serve Christ"s lowliest people serve Christ himself.

Vers. 33-37. Who shall be greatest?

The selection of Peter, James, and John for exceptional association with Christ; the primacy of Peter suggested by the words of their Master on a certain occasion; and the spirit of the sons of Zebedee, shown in the request made by their mother, a little later, on their behalf, (Mar_10:35-41) were circumstances that soon attracted the attention of the others, and gave rise to discussion as to relative superiority. In dealing with this unseemly dispute, our Savior showed

I THAT IT WAS A QUESTION THAT OUGHT NOT TO BE ASKED AMONGST CHRIST"S FOLLOWERS. (Vers. 33, 34)

1. His question elicited no reply. They were ashamed that he should have detected them. It was evidently contrary to his spirit, as they felt, although they might be unable to explain.

2. That it is foreign to the genius of Christianity is further shown by the evils it has created within the Church. A vast percentage of the failures and scandals of Christians has arisen from this contention, whether carried on in silence or expressed, Nevertheless that it is deeply seated in human nature is shown by its persistency from age to age. A motive of action we are ashamed to confess when a sense of Christ"s presence is upon us cannot be a right one. And in proportion as the presence of the Master"s spirit is felt, it is suppressed or destroyed.

II THE PRINCIPLE BY WHICH IT SHOULD BE SETTLED WHEN IT ARISES. (Ver. 35) "If any man would be first, he shall be last of all, and minister of all." This is, and probably was meant to be, slightly enigmatical. Without altering the future of the sentence ("he shall be") into the imperative ("let him be"), as some, without sufficient warrant, have done, it is still possible to read in it several distinct meanings. It might mean that that was to be the penalty of such presumption; that God would so regard presumptuous men; that this was a discipline to which they should subject themselves; that the avenue to official pre-eminence was the greatest serviceableness and humility; or, lastly, that the highest excellence in the kingdom of God is his who abases and forgets himself altogether in the benefit and advancement of others. It is in the last sense that Christ should be understood, if we are to take the general spirit of his teaching for our guide. In the Christian the Virtue and usefulness are ends in themselves, and not stepping-stones to external, official pre-eminence. At the same time, there is a colourable suggestion, supported by experience, in the first three interpretations. The second last is the spirit of the Roman curia, which in literal expression looks so like the precept it contradicts. The sitting down of Christ, and his summons to all, prove the importance of the lesson.

III AN ILLUSTRATION OF THE PRINCIPLE. (Vers. 36, 37) "A little child," perhaps one of Peter"s family. He gives an example in his own behavior, simply and ingenuously, by embracing the child.

1. The lowliest in the kingdom of God should receive the purest sympathy and consideration. This is the most disinterested and unselfish service. The noblest deeds in God"s world are of this kind: Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world". (Jam_1:27) We can "receive" to the heart when we cannot to the home; to kindness and love when we cannot to great earthly advantage.

2. The motive which distinguishes this conduct from ordinary human tenderness and affection. It is to be "in my Name," i.e. on account of me," impelled by my example and spirit, and for the sake of my cause. It is only a "grace" or quality of the regenerate nature as he inspires it.

3. So regarded, the object of our love and compassion is really the representative of Jesus and of God. Christ has thus commended the children and the poet to the care of his people. And their sympathies thus awakened and directed are to be looked upon not as supplementing the deficient provisions of the Divine love, but only, in our own degree and measure, expressing and executing the infinite, loving Will of "our Father in heaven." Herein, therefore, the lowliest service and the highest coincide. 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 which is in heaven". M. (Mat_18:10)

Vers. 33-37. Honour.

By slow steps Jesus had brought the chosen band of the disciples onward in that course of instruction which prepared them to ascend "the holy mount" and behold "his glory," "glory as of the only begotten from the Father." He had also begun to show unto them that "he must suffer many things," and "be killed," making them "exceeding sorry." And he had spoken to them of the time "when the Son of man should have risen again from the dead;" but "what the rising again from the dead should mean" they understood not. Now by silent and hidden byways, secretly, for "he would not that any man should know it," they passed through Galilee and came to Capernaum. Jesus, taking advantage of this quiet, "taught his disciples" concerning the dark future that loomed upon him. But their minds seem to have been preoccupied, and they understood not the saying." Scarcely had they entered the house when he demanded of them, "What were ye reasoning in the way?" Shame covered their face, the searching question revealing the power of him before whom all hearts be open. They were dumb before him, for "they had disputed one with another in the way who was the greatest." The distinction conferred upon the three, or the signal honor paid to Peter, may have been the occasion for this dispute, fanned perhaps by the anticipation of the decease at Jerusalem. Possibly there may have been an assumption of superiority on the part of one in that little republic. But such a spirit must be instantly crushed; and on the dark human background must the principles of the true heavenly kingdom be thrown forward. In calmness "he sat down," and solemnly "called the twelve" to him, and laid down as a principle to be then and for ever remembered, that in his house, or kingdom, or brotherhood, things are different from what they are in ordinary communities of men. And strange as the paradox may seem, the lowest is the highest, the most laborious servant is the true lord, the least is the greatest. "If any would be first, he shall be last of all, and minister of all." Further to impress this truth upon the hearts of the men who were contending for the highest room, the chief seat, the father"s place in the house, "he took a little child the least in the house, and the furthest removed from the head; lower even than the servants, for they command the little children set him in the midst," The Lord"s sermon from this visible text is elsewhere recorded at length. The lesson for us to ponder, and often to ponder, for we are in great danger of forgetting it, is He is the chief, the greatest, the first, in the kingdom of heaven who does most service in it. The honor is not to him who sits at the head of the table any feeble one can do that; but to him who, girt with a towel, waits on the rest to him who sees the true greatness of the kingdom; who so discerns its lofty, spiritual, and heavenly character, as to learn his own littleness in presence of it; who perceives that its highest end and aim is reached in rendering the utmost service to men. He who has seen the "Lord and Master" of all girded with a towel, stooping to wash and wipe the feet of his servants; he who has most of this his Master"s spirit, who follows most closely in his Master"s steps of toilsome, self-sacrificing service; he who, like his Master, does the most and the hardest work in the house; yea, he is really and indeed the chief, the greatest, the first, in the house. And so, in truth, is it in all houses and in all kingdoms; the truly great are the laborers, the men who always see the kingdom to be greater than they, and, seeing the aim of the kingdom to be greater than the kingdom itself, are lowly enough and great enough to serve that aim, and have their greatness and most honor-able place, not in medals, and decorations, and plaudits, and rewards, but in the deep if hidden fact, that the kingdom"s welfare has been most advanced by them, that they have saved it from ruin or advanced it in honor, prosperity, and blessing. Then let every one seek eagerly the first, the highest place; but let every toilsome servant know that, in Christ"s view, that is most prized which is furthest from self-adulation, from empty vanity, from indolent glorying in place; that he who most obeys, who hardest works, who lowliest walks he, even he, is chief. This is the highest tribute paid

(1) to all lowliness of mind,

(2) to all diligent industry,

(3) to all willing, self-sacrificing service to the common good. G.

Vers. 33-37. The symbolic child.

I THE EXAMPLE OF CHILDREN. They are humble and trustful in the presence of superior wisdom. Man not always so, but ought always to be so.

II THE SECRET OF POWER LIES IN SERVICE. Command others by being useful to them. Rise in a community by working your way through all the grades of service, from the lowest to the highest.

III TO STOOP IN LOVE IS TO RISE IN HONOUR. Jesus puts his arms around the little ones and around the weak, and is enthroned in the dependent heart of mankind.

IV THE SCALE OF SERVICE, AND THE INCLUSION OF THE LOWER IN THE HIGHER. The order of duty is not to begin with the high and the remote, but with the lowly and the mean. "God is served by obedience to Christ, and Christ by kindness to the least and lowest who belong to him" (Godwin). J.

Ver. 33. Parallel passage: Mat_17:24-27. The tribute money.

I ANOTHER OMISSION. In the first line of the thirty-third verse we approach the subject of the tribute money; but in St. Mark"s narrative we only approach it, and that in the state-merit, "he came to Capernaum;" but in the parallel section of St. Matthew we read of the demand for the tribute money, of Peter being commissioned to procure it from "the fish that first cometh up," of the exemption Jesus might have claimed but waived, and the reason of his doing so. Here, again, St. Mark omits the part of the narrative which relates to the honor conferred on Peter by our Lord, when he commissioned him to work the miracle by which the tribute money was procured from the fish"s mouth. But, though St. Mark omits this portion of the recital, the preceding and succeeding portions are coincident with those of St. Matthew. The peculiar relation of the apostle to the evangelist, already considered, can alone account for the omission.

II GROUND OF LEGITIMATE EXEMPTION, In Mat_17:24, Mat_17:25, we read, "When they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your Master pay tribute?" Then at the last clause of the twenty-fifth verse, our Lord asked Peter, "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?" A slight amount of archaeological knowledge makes this plain. The word "tribute" in the twenty-fourth verse is ta didracma ; the word "tribute" in the twenty-fifth is khnson ; while "custom," a word of kindred meaning, is telh . Also in the twenty-seventh verse, the word stathr . He or "shekel," rendered "piece of money" in the English version, occurs. The starer, or shekel, equivalent to two shillings and sixpence of our currency, was the exact amount of tax payable by two. Now, there is a very wide and important distinction: between these terms, and a distinction necessary to be kept in view for the right understanding of the passage. For

(1) the didracma were equal in value to the Jewish half-shekel, or some fifteen pence of our money, and may be called a sacred tribute or annual contribution paid by every male among the Jews, from twenty years of age and upwards, for the support of the temple at Jerusalem to defray the general expenses, to provide the sacrifices and other things required for the service. The persons who collected it were not the civil tax-gatherers, called publicani , or rather portitores; nor, indeed, was the tax a civil one at all, but a sacred one. From overlooking this fact, the point of the argument is liable to be missed, as it actually has been by several of the Fathers. It is briefly, though correctly, developed by Alford, in the following sentence: the sons are free, then on me, being the Son of God, has this tax noclaim." It requires, however, to be somewhat more fully and plainly exhibited. In order to set the matter in a clear light, we premise

(2) that the khnsov . He for which St. Luke employs the classical Greek term forov . He was a poll or capitation tax, like the Roman tributum; while by telh are to be understood the toll or customsduties, which are identical with the vectigal of the Romans. Further, let it be borne in mind that Peter"s confession of faith that Jesus was "the Christ, the Son of the living God," had been made, being recorded in the sixteenth chapter, and so had preceded the present conversation. Our Lord now argues from analogy that he was entitled to, and might fairly claim, exemption. In doing so, he asks Peter this question, "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers?" It is here admitted by implication that civil rulers have a right to impose taxes for the support of civil government, but that, in exercising this right, they impose taxes on the other members of the state, not on the members of their own household. When king levy taxes, or have them levied in the ordinary constitutional way, they impose them on their subjects, not on their sons. Peter had confessed Jesus to be the Son of God; the tax demanded was for the support of God"s house; according to the principle of action among earthly kings, God, the great King of heaven and of earth, while requiring contributions for the maintenance of his service from his subjects, would exempt his own Son, for, from his position of Sonship, which the apostle had recently acknowledged, and from the principle of taxation in which he had just acquiesced, it was necessarily inferred, "then are the sons free." Not as a mere member of the Hebrew race, or as an ordinary Jew, but from his dignity as the Son of God, in the highest and most exalted sense, our Lord might have claimed exemption from the tax in question. This was the gist of his reasoning: but he waived his right; and proceeds to explain to Peter the ground on which he foregoes his privilege, saying, Lest we should offend them," or more plainly in the Revised Version, "Lest we cause them to stumble;" in other words, lest he and his disciples should be regarded as indifferent to, or be charged with, neglect of the house of God and the maintenance of its service. J.J.G.

Vers. 33-37. Parallel passages: Mat_18:1-5 Luk_9:46-48. The lesson of humility.

The exquisite lesson of humility taught in the remainder of this section (the first clause, of the thirty-third verse, as it stands in St. Mark, having been already considered) may be appropriately taken up in connection with the section of next chapter, where the lovely comparison of childhood is again employed. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Luke ix, 46.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXXIII. False Ambition].

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 i was the greatest. [The Lord with his disciples was now on his way back to Galilee from Cæsarea 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]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

33. What was it that ye disputed among yourselves? See notes on Matt. 18:1–9. Compare Luke 9:46–50.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

When they come to Capernaum, Jesus teaches his disciples about being humble servants. (See: Introduction of a New Event)

they came to

"they arrived at." The word "they" refers to Jesus and his disciples.

were you discussing

"were you discussing with one another"

they were silent

They were silent because they were ashamed to tell Jesus what they had been discussing. AT: "they were silent because they were ashamed" (See: Assumed Knowledge and Implicit Information)

who was the greatest

Here "the greatest" refers to "the greatest" among the disciples. AT: "who was the greatest among them" (See: Assumed Knowledge and Implicit Information)

If anyone wants to be first, he must be last of all

Here the words "first" and "last" are opposites of one another. Jesus speaks of being the "most important" as being "first" and of being the "least important" as being "last." AT: "If anyone wants God to consider him to be the most important person of all, he must consider himself to be the least important of all" (See: Metaphor)

of all ... of all

"of all people ... of all people"

translationWords

Capernaum

Jesus

disciple

call

the twelve

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

33–37. THE QUESTION OF PRECEDENCE

Mat 18:1-5. Luk 9:46-48

33. ἦλθον ([1998][1999][2000] rather than ἦλθεν ([2001][2002][2003][2004][2005][2006]). [2007][2008][2009][2010][2011][2012] omit πρὸς ἑαυτούς.

[1998] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1999] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2000] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2001] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2002] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2003] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2004] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[2005] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2006] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[2007] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2008] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2009] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2010] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2011] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2012] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

33. ἐν τῇ οἰκίᾳ γενόμενος. When He had got indoors, in contrast to ἐν τῇ ὁδῷ. This time it is Christ who asks for an explanation of “what has been said.” See on Mar 9:28.

Τί ἐν τῇ ὁδῷ διελογίζεσθε; Here Christ asks in order to educate. They would not quarrel about such a matter in His immediate presence; but He got no answer to His question, and therefore the subject of their dispute was known to Him in some other way (Luk 9:47).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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.

33.] Between the coming to Capernaum, and this discourse, happened the demand of the tribute money, Mat 17:24-27.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

33-37. Dispute among the disciples over the question of precedence among them. Jesus defines true greatness for them.

The journey from Cæsarea Philippi brings them to Capernaum, where Jesus begins to question them about a dispute which they had had on the road, and which they evidently desire to conceal from him. We learn elsewhere that James and John actually asked him for first and second place among his followers, when the time should come to distribute these honors (10:35). And probably, this was an outcropping of the same spirit. The first three places were conceded to these two and to Peter. But which was to be primus? Jesus answers this question by putting before them the paradox of the kingdom, that last is first, and service is greatness. Then he takes a child, and teaches them that the spirit of the child is the mark of the king, to receive one such is to receive him, and to receive him is to receive God.

33. καὶ ἦλθον εἰς Καφαρναούμ—And they came to Capernaum.

ἦλθον, instead of ἦλθεν, he came, Tisch. Treg. WH. RV. א B (D) 1, 118, 209, most mss. Lat. Vet. Vulg. Pesh.

γενόμενος—being (AV.), and when he was (RV.), do not translate this verb, which denotes becoming not being. Having come to be, or having come, translates it. Τί ἐν τῇ ὁδῷ διελογίζεσθε—The verb is impf. and means were disputing.

Omit πρὸς ἑαυτοὺς, among yourselves, Tisch. Treg. WH. RV. א BCDL mss. Lat. Vet. Vulg. Memph.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.