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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 9:30–40. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Christ foretels his own approaching sufferings. He passed through Galilee with more expedition than usual, and would not that any man should know of it (Mar 9:30); because he had done many mighty and good works among them in vain, they shall not be invited to see them and have the benefit of them, as they have been. The time of his sufferings drew nigh, and therefore he was willing to be private awhile, and to converse only with his disciples, to prepare them for the approaching trial, Mar 9:31. He said to them, The Son of man is delivered by the determinate council and fore-knowledge of God into the hands of men (Mar 9:31), and they shall kill him. He had been delivered into the hands of devils, and they had worried him, it had not been so strange; but that men, who have reason, and should have love, that they should be thus spiteful to the Son of man, who came to redeem and save them, is unaccountable. But still it is observable that when Christ spoke of his death, he alway spoke of his resurrection, which took away the reproach of it from himself, and should have taken away the grief of it from his disciples. But they understood not that saying, Mar 9:32. The words were plain enough, but they could not be reconciled to the thing, and therefore would suppose them to have some mystical meaning which they did not understand, and they were afraid to ask him; not because he was difficult of access, or stern to those who consulted him, but either because they were loth to know the truth, or because they expected to be chidden for their backwardness to receive it. Many remain ignorant because they are ashamed to enquire.
II.He rebukes his disciples for magnifying themselves.
When he came to Capernaum, he privately asked his disciples what it was they disputed among themselves by the way, Mar 9:33. He knew very well what the dispute was, but he would know it from them, and would have them to confess their fault and folly in it. Note,
1.We must all expect to be called to an account by our Lord Jesus, concerning what passes while we are in the way in this state of passage and probation.
2.We must in a particular manner be called to an account about our discourses among ourselves; for by our words we must be justified or condemned.
3.As our other discourses among ourselves by the way, so especially our disputes, will be all called over again, and we shall be called to an account about them.
4.Of all disputes, Christ will be sure to reckon with his disciples for their disputes about precedency and superiority: that was the subject of the debate here, who should be the greater, Mar 9:34. Nothing could be more contrary to the two great laws of Christ's kingdom, lessons of his school, and instructions of his example, which are humility and love, than desiring preferment in the world, and disputing about it. This ill temper he took all occasions to check, both because it arose from a mistaken notion of his kingdom, as if it were of this world, and because it tended so directly to be debasing of the honour, and the corrupting of the purity, of his gospel, and, he foresaw, would be so much the bane of the church.
Now, (1.) They were willing to cover this fault (Mar 9:34); they held their peace. As they would not ask (Mar 9:32), because they were ashamed to own their ignorance, so here they would not answer because they were ashamed to own their pride. (2.) He was willing to amend this fault in them, and to bring them to a better temper; and therefore sat down, that he might have a solemn and full discourse with them about this matter; he called the twelve to him, and told them, [1.] That ambition and affectation of dignity and dominion, instead of gaining them preferment in his kingdom, would but postpone their preferment; If any man desire and aim to be first, he shall be last; he that exalteth himself, shall be abased, and men's pride shall bring them low. [2.] That there is no preferment to be had under him, but an opportunity for, and an obligation to, so much the more labour and condescension; If any man desire to be first, when he is so, he must be much the more busy and serviceable to every body. He that desires the office of a bishop, desires a good work, for he must, as St. Paul did, labour the more abundantly, and make himself the servant of all. [3.] That those who are most humble and self-denying, do most resemble Christ, and shall be most tenderly owned by him. This he taught them by a sign; He took a child in his arms, that had nothing of pride and ambition in it. "Look you," saith he; "whosoever shall receive one like this child, receives me. Those of a humble, meek, mild disposition are such as I will own and countenance, and encourage every body else to do so too, and will take what is done to them as done to myself; and so will my Father too, for he who thus receiveth me, receiveth him that sent me, and it shall be placed to his account, and repaid with interest."
III.He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. Observe,
1.The account which John gave him, of the restraint they had laid upon one from making use of the name of Christ, because he was not of their society. Though they were ashamed to own their contests for preferment, they seem to boast of this exercise of their authority, and expected their Master would not only justify them in it, but commend them for it; and hoped he would not blame them for desiring to be great, when they would thus use their power for maintaining the honour of the sacred college. Master, saith John, we saw one casting out devils in thy name, but he followeth not us, Mar 9:38.
(1.)It was strange that the one who was not a professed disciple and follower of Christ, should yet have power to cast out devils, in his name, for that seemed to be peculiar to those whom he called, Mar 6:7. But some think that he was a disciple of John, who made use of the name of the Messiah, not as come, but as near at hand, not knowing that Jesus was he. It should rather seem that he made use of the name of Jesus, believing him to be the Christ, as the other disciples did. And why not he receive that power from Christ, whose Spirit, like the wind, blows where it listeth, without such an outward call as the apostles had? And perhaps there were many more such. Christ's grace is not tied to the visible church.
(2.)It was strange that one who cast out devils in the name of Christ, did not join himself to the apostles, and follow Christ with them, but should continue to act in separation from them. I know of nothing that could hinder him from following them, unless because he was loth to leave all to follow them; and if so, that was an ill principle. The thing did not look well, and therefore the disciples forbade him to make use of Christ's name as they did, unless he would follow him as they did. This was like the motion Joshua made concerning Eldad and Medad, that prophesied in the camp, and went not up with the rest to the door of the tabernacle; "My lord Moses, forbid them (Num 11:28); restrain them, silence them, for it is a schism." Thus apt are we to imagine that those do not follow Christ at all, who do not follow him with us, and that those do nothing well, who do not just as we do. But the Lord knows them that are his, however they are dispersed; and this instance gives us a needful caution, to take heed lest we be carried, by an excess of zeal for the unity of the church, and for that which we are sure is right and good, to oppose that which yet may tend to the enlargement of the church, and the advancement of its true interests another way.
2.The rebuke he gave to them for this (Mar 9:39); Jesus said, "Forbid him not, nor any other that does likewise." This was like the check Moses gave to Joshua; Enviest thou for my sake? Note, That which is good, and doeth good, must not be prohibited, though there be some defect or irregularity in the manner of doing it. Casting out devils, and so destroying Satan's kingdom, doing this in Christ's name, and so owning him to be sent of God, and giving honour to him as the Fountain of grace, preaching down sin, and preaching up Christ, are good things, very good things, which ought not to be forbidden to any, merely because they follow not with us. If Christ be preached, Paul therein doth, and will rejoice, though he be eclipsed by it, Phi 1:18. Two reasons Christ gives why such should not be forbidden.
(1.)Because we cannot suppose that any man who makes use of Christ's name in working miracles, should blaspheme his name, as the scribes and Pharisees did. There were those indeed that did in Christ's name cast out devils, and yet in other respects were workers of iniquity; but they did not speak evil of Christ.
(2.)Because those that differed in communion, while they agreed to fight against Satan under the banner of Christ, ought to look upon one another as on the same side, notwithstanding that difference. He that is not against us is on our part. As to the great controversy between Christ an Beelzebub, he had said, He that is not with me is against me, Mat 12:30. He that will not own Christ, owns Satan. But as to those that own Christ, though not in the same circumstances, that follow him, though not with us, we must reckon that though these differ from us, they are not against us, and therefore are on our part, and we must not be any hindrance to their usefulness.
Historical interpretation
Seven Centuries of Reception
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Or else, the folly which is connected with the softness of the flesh, is healed by fasting; anger and laziness are healed by prayer. Each wound has its own medicine, which must be applied to it; that which is used for the heel will not cure the eye; by fasting, the passions of the body, by prayer, the plagues of the soul, are healed.
Capernaum means the city of consolation, and agrees with the former sentence, which He had spoken: And after that he is killed, he shall arise the third day. There follows: And being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace.
It was fit also that they should dispute concerning the chief place by the way; the dispute is like the place where it is held; for lofty station is only entered upon to be quitted: as long as a man keeps it, it is slippery, and it is uncertain at what stage, that is, on what day, it will end.
If ignorant, how could they be sorrowful? Because they were not altogether ignorant. They knew that he was soon to die, for they had continually been told about it. But just what this death might mean, they did not grasp clearly, nor that there would be a speedy recognition of it, from which innumerable blessings would flow. They did not see that there would be a resurrection. This is why they grieved.
It is remarkable how, when Peter had been rebuked, and Moses and Elijah had discoursed, and had seen the glory of what was coming, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was right at the door (for he said, he should by no means abide any long time in death, but should be raised the third day), even after all that they did not fathom what was happening. Rather they were troubled, and not merely troubled, but exceedingly mournful. Now this arose from their being ignorant as yet of the force of his sayings.
Where it is to be observed, that the disciples disputed by the way concerning the chief place, but Christ Himself sat down to teach humility; for princes toil while the humble repose.
(Vict. Ant. e Cat. in Marc.) Matthew however says, that the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven? (Matt. 18:1) The reason is, that he did not begin the narrative from its commencement, but omitted our Saviour's knowledge of the thoughts and words of His disciples; unless we understand Him to mean, that even what they thought and said, when away from Christ, was said unto Him, since it was as well known to Him as if it had been said to Him. It goes on: For by the way they had disputed among themselves, who should be the greatest. (Luke 9:46. Vulg.) But Luke says, that "the thought entered into the disciples which of them should be the greatest;" for the Lord laid open their thought and intention from their private discourse1 according to the Gospel narrative.
(Vict. Ant. e Cat. in Marc.) The disciples indeed wished to receive honour at the hands of the Lord; they also had a desire to be made great by Christ, for the greater a man is, the more worthy of honour he becomes, for which reason He did not throw an obstacle in the way of that desire, but brought in humility.
(in Marc. 3, 39) He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.
(ubi sup.) This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognised as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the event of His death, they would have it, that something was conveyed figuratively in those things, which he spoke openly concerning His betrayal and passion. It goes on: And they came to Capernaum.
(ubi sup.) The reason why the dispute concerning the chief place arose amongst the disciples seems to have been, that Peter, James, and John, were led apart from the rest into the mountain, and that something secret was there entrusted to them, also that the keys of the kingdom of heaven were promised to Peter, according to Matthew. Seeing however the thoughts of the disciples, the Lord takes care to heal the desire of glory by humility; for He first, by simply commanding humility, admonishes them that a high station was not to be aimed at. Wherefore it goes on: 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.
(ubi sup.) By which, He either simply shows, that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of His embrace and love. He adds also, In my name, that they might, with the fixed purpose of reason, follow for His name's sake that mould of virtue to which the child keeps, with nature for his guide. And because He taught that He Himself was received in children, lest it should be thought that there was nothing in Him but what was seen, he added, And whosoever shall receive me, receiveth not me, but Him that sent me; thus wishing, that we should believe Him to be of the same nature and of equal greatness with His Father.
But they did not understand this saying, and they were afraid to ask him. This ignorance of the disciples is born not so much from their slowness of mind as from the love of the Savior, who, while still carnal and ignorant of the mystery of the cross, could not believe that he whom they knew as true God would die. And because they were used to hearing him often speak through figures, fearing the event of his death, they wanted to interpret what he spoke plainly about his betrayal and passion as figuratively signifying something else.
It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it; wherefore it is said, And they departed thence, and passed through Galilee: and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him.
After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: And after that he is killed, he shall rise the third day; in order that we may learn that joys come on after struggles. There follows: But they understood not that saying, and were afraid to ask him.
For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness. He next admonishes them by the example of a child's innocence; wherefore there follows: And he took a child, and set him in the midst of them.
See, how great is humility, for it wins for itself the indwelling of the Father, and of the Son, and also of the Holy Ghost.
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Summary
Mark 9:32 reveals the profound bewilderment and apprehension of Jesus' disciples following His second explicit prediction of His suffering, death, and resurrection. Despite the clarity of Jesus' words, their minds, still tethered to conventional messianic expectations, could not reconcile the idea of a suffering Messiah. This cognitive dissonance, coupled with a palpable fear of rebuke or of confronting a reality that shattered their hopes, rendered them unable to grasp the profound truth Jesus was revealing and unwilling to seek further clarification.
Context
Literary Context
This verse immediately follows Jesus' second clear prediction of His passion in Mark 9:31. It is strategically placed after the glorious event of the Transfiguration in Mark 9:2-8, where Peter, James, and John witnessed Jesus' divine glory alongside Moses and Elijah. The stark contrast between the divine affirmation of Jesus as the beloved Son and His subsequent prophecy of suffering highlights the disciples' struggle to integrate these seemingly contradictory truths. Their confusion here echoes Peter's earlier rebuke of Jesus after the first passion prediction in Mark 8:31-33, setting a recurring theme of the disciples' spiritual dullness regarding the true nature of the Messiah's mission.
Historical & Cultural Context
The Jewish people of Jesus' time, including His disciples, largely anticipated a Messiah who would be a conquering king, a political liberator who would overthrow Roman oppression and restore Israel's national glory, as prophesied in passages like Isaiah 9:6-7 and Daniel 7:13-14. The concept of a suffering and dying Messiah, while present in texts like Isaiah 53, was largely overlooked or reinterpreted. For the disciples, Jesus' talk of betrayal, suffering, and death was antithetical to their deeply ingrained expectations of a victorious, earthly kingdom. This cultural lens significantly impeded their ability to comprehend Jesus' radical redefinition of messianic fulfillment.
Key Themes
Mark 9:32 contributes to several overarching themes within the Gospel of Mark. Primarily, it underscores the Disciples' Misunderstanding of Jesus' identity and mission, a pervasive motif throughout the narrative. Despite witnessing miracles, hearing parables, and receiving direct teaching, their human limitations and preconceived notions blinded them to the divine necessity of the cross. This verse also highlights the theme of Divine Plan vs. Human Perception, illustrating the tension between God's sovereign, often counter-intuitive, redemptive purpose and humanity's finite capacity to grasp it. Furthermore, the disciples' "fear to ask him" introduces the theme of Fear and Hesitation in confronting uncomfortable truths, revealing their reluctance to challenge their own cherished beliefs or admit their ignorance, perhaps fearing a rebuke similar to Peter's in Mark 8:33.
Exposition and Analysis
Key Word Analysis
This verb signifies a state of being ignorant, not knowing, or failing to comprehend. It implies a complete lack of understanding, not merely a partial one. The disciples were not just confused; they were utterly unable to grasp the meaning of Jesus' "saying," indicating a profound spiritual and intellectual disconnect from the truth He was conveying.
While often translated as "word," rhēma here refers to a specific utterance or statement—in this context, Jesus' direct prediction of His suffering, death, and resurrection. It emphasizes the concrete nature of what Jesus communicated, highlighting that the problem was not with the clarity of His message, but with the disciples' inability to process it.
This word denotes fear, awe, or reverence. In this context, it points to a deep-seated apprehension that prevented the disciples from seeking clarification. Their fear could stem from a previous rebuke (as Peter experienced in Mark 8:33), a reluctance to appear ignorant, or a dread of hearing an answer that would dismantle their cherished hopes for a glorious, earthly kingdom.
Verse Breakdown
"But they understood not that saying,"
This clause immediately establishes the disciples' profound incomprehension. The conjunction "But" (G1161 dé) introduces a contrast between Jesus' clear declaration and their inability to grasp its meaning. Despite Jesus' explicit words about His impending suffering, death, and resurrection (Mark 9:31), the disciples' minds were closed to this truth, perhaps due to their deeply ingrained messianic expectations of a conquering king rather than a suffering servant. Their lack of understanding was not merely intellectual but deeply spiritual, revealing a fundamental disconnect from the divine plan.
"and were afraid to ask him."
This second clause reveals the emotional and psychological state of the disciples. Their fear (G5399 phobéō) prevented them from seeking clarification from Jesus. This fear could have multiple roots: the memory of Peter's sharp rebuke (Mark 8:33), an unwillingness to confront a truth that contradicted their hopes, or a reluctance to expose their own spiritual dullness. This hesitation underscores their human weakness and the chasm between their earthly aspirations and the divine reality Jesus was unfolding.
Literary Devices
Mark 9:32 employs several significant literary devices. Irony is prominent, as the disciples, who have just witnessed Jesus' transfiguration and heard God's voice affirm Him, remain utterly blind to the true nature of His mission. They are physically close to Jesus but spiritually distant from His deepest truths. There is also a strong element of Foreshadowing, as this verse anticipates the disciples' continued struggle to comprehend Jesus' suffering and resurrection until after His actual death and subsequent appearances. This repeated misunderstanding highlights the Contrast between Jesus' divine knowledge and the disciples' human limitations, emphasizing the necessity of divine revelation and the Holy Spirit's illumination for true spiritual understanding.
Theological and Thematic Connections
Mark 9:32 profoundly illustrates the human tendency to filter divine truth through preconceived notions and personal desires, leading to a fundamental misunderstanding of God's ways. The disciples' inability to grasp Jesus' passion predictions underscores the counter-intuitive nature of God's redemptive plan, where glory is achieved through suffering, and life through death. This concept, often foolishness to the world, is central to Christian theology. Their fear to ask further reveals the human reluctance to confront uncomfortable truths or to admit spiritual ignorance, highlighting the need for humility and trust in God's higher wisdom, even when it defies our logic.
Reflection and Application
Mark 9:32 serves as a timeless mirror for believers today, inviting us to examine our own hearts and minds. Just as the disciples struggled to reconcile Jesus' glory with His suffering, we too can find ourselves resistant to aspects of God's Word or His will that challenge our expectations or comfort zones. This verse encourages a posture of humility, reminding us that true spiritual growth often begins with acknowledging our limitations and admitting what we do not yet understand. Are we willing to ask the difficult questions, even if the answers might disrupt our preconceived notions? Do we trust God's wisdom and sovereign plan, even when it seems counter-intuitive or requires personal sacrifice? The disciples' journey reminds us that understanding is often progressive, requiring patience, persistent seeking, and ultimately, the illumination of the Holy Spirit. We are called to embrace God's truth fully, even when it demands a radical reorientation of our perspectives and a willingness to step into the unknown.
Questions for Reflection
FAQ
Why didn't the disciples understand Jesus' clear predictions about His death and resurrection?
The disciples' inability to understand stemmed primarily from their deeply ingrained Jewish messianic expectations. They, like most Jews of their time, anticipated a conquering, political Messiah who would liberate Israel from Roman rule and establish an earthly kingdom. The concept of a suffering, dying, and then resurrected Messiah was completely foreign and contradictory to this worldview. While prophecies of a suffering servant existed (e.g., Isaiah 53), they were not widely interpreted in a way that aligned with Jesus' explicit predictions. Their spiritual blindness was also part of God's sovereign timing; full comprehension would only come after Jesus' resurrection and the empowering of the Holy Spirit (as seen in Luke 24:44-45 and Acts 1:6-8).
What does their fear to ask Jesus reveal about their discipleship at this stage?
Their fear (G5399 phobéō) reveals a mixture of human weakness, apprehension, and perhaps a reluctance to confront uncomfortable truths. It suggests they may have feared a rebuke, similar to Peter's earlier chastisement for resisting Jesus' passion prediction (see Mark 8:33). They might also have been afraid of hearing an answer that would shatter their hopes for an immediate, glorious earthly kingdom, or of appearing ignorant or spiritually dull. This fear highlights their immaturity in discipleship, demonstrating that despite their closeness to Jesus, they were still grappling with fundamental aspects of His mission and the demands of true faith, which often requires confronting difficult realities.
Christ-Centered Fulfillment
Mark 9:32, though depicting the disciples' profound misunderstanding, powerfully underscores the essential nature of Christ's suffering and death as the very heart of God's redemptive plan. The "saying" they could not grasp—Jesus' passion prediction—was not merely a tragic event but the divinely ordained path to salvation and victory over sin and death. Their inability to comprehend foreshadows the world's rejection of a suffering Messiah, yet it is precisely through this suffering that Jesus fulfills the Old Testament prophecies of the Suffering Servant (e.g., Isaiah 53) and becomes the ultimate atoning sacrifice. The cross, which was a stumbling block to the Jews and foolishness to the Gentiles (1 Corinthians 1:23), is revealed in the New Testament as the pinnacle of God's love and justice, where Christ, "for the joy that was set before him endured the cross, despising the shame" (Hebrews 12:2). The disciples' eventual understanding, illuminated by the Holy Spirit after Jesus' resurrection, transformed their fear into bold proclamation of the crucified and risen Lord, demonstrating that true Christ-centered fulfillment lies in embracing the cross as the glorious means of our redemption (Philippians 2:8-11).