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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
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
Let vanity be unknown among you. Let simplicity and harmony and a guileless attitude weld the community together. Let each remind himself that he is not only subordinate to the brother at his side, but to all. If he knows this, he will truly be a disciple of Christ.
If you are in love with precedence and the highest honor, pursue the things in last place, pursue being the least valued of all, pursue being the lowliest of all, pursue being the smallest of all, pursue placing yourselves behind others.
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.
And sitting down, he called the twelve and said to them, "If anyone wants to be first among you, he will be the last of all and the servant of all." And taking a child, he set him in the midst of them. And embracing him, he said to them, "Whoever receives one such child in my name, receives me. Seeing the disciples' thoughts, the Lord heals the desire for glory by the struggle for humility and warns that primacy is not to be sought: first he gives a gentle command of humility, and then he teaches by the example of childlike innocence. For he said, "Whoever receives one such child in my name, receives me;" either simply Christ's poor, he shows are to be received by those who intend to be greater for his honor's sake, or certainly he advises that they themselves be without malice like little children so that they preserve simplicity without arrogance, charity without envy, and devotion without anger. But in embracing the child, he signifies that the humble are worthy of his embrace and love, and such people, when they fulfill what he has commanded: "Learn from me, because I am gentle and humble of heart" (Matthew 11), can rightly boast and say: "His left hand is under my head, and his right hand will embrace me" (Song of Songs 2). Now well did he add, after saying, "Whoever receives one such child," "in my name," so that clearly the form of virtue, which, with nature as their guide, a child observes, they themselves might follow for the name of Christ, with the help of rational industry. But since he taught that he is received in children, clearly as the head in his members, he added and said:
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
In Mark 9:35, Jesus confronts the disciples' worldly ambition for status, offering a revolutionary principle of greatness within the Kingdom of God. He teaches that genuine preeminence is found not in self-exaltation, but in embracing the lowest position of service, becoming "last of all, and servant of all," thereby redefining leadership as radical humility and selfless ministry to others.
Context
Literary Context
This profound teaching immediately follows a private dispute among the disciples about who was the greatest, which Jesus overheard as they traveled to Capernaum (Mark 9:33-34). Jesus's response is not a direct rebuke but a transformative re-education, shifting their focus from worldly hierarchy to divine humility. The subsequent narrative reinforces this theme, as Jesus uses a child to illustrate the humility required to enter the kingdom (Mark 9:36-37) and later reiterates the call to service in response to James and John's request for positions of honor (Mark 10:35-45).
Historical & Cultural Context
In the Greco-Roman world, and even within Jewish society of Jesus's time, honor and status were paramount. Social structures were rigidly hierarchical, and individuals constantly vied for positions of prominence, public recognition, and authority. To be "first" meant holding power, receiving deference, and exercising control over others. The idea of a leader willingly becoming a "servant of all" was utterly counter-cultural and scandalous, challenging deeply ingrained societal norms that valued self-advancement and domination. Jesus's teaching directly subverted these expectations, presenting a radical alternative rooted in divine values.
Key Themes
Mark 9:35 is central to several major themes in Mark's Gospel. It introduces the paradox of the Kingdom of God, where conventional values are inverted: the last are first, and the greatest are servants. This verse is a foundational statement on servant leadership, a concept Jesus consistently models and teaches throughout his ministry, culminating in his ultimate act of service on the cross (Mark 10:45). It also underscores the absolute necessity of humility for true discipleship, a theme echoed in the subsequent teaching about receiving children (Mark 9:36-37). The passage implicitly critiques worldly ambition and self-seeking, redirecting the disciples' desires toward selfless devotion to God and neighbor.
Exposition and Analysis
Key Word Analysis
Meaning "foremost (in time, place, order or importance)." In this context, it refers to preeminence, highest status, or greatest authority among a group. The disciples were debating who held this position of importance.
A superlative meaning "farthest, final (of place or time)." Here, it signifies the lowest position, the least esteemed, or one who is at the very end of a social hierarchy.
Meaning "an attendant, i.e. (genitive case) a waiter (at table or in other menial duties); specially, a Christian teacher and pastor (technically, a deacon or deaconess)." This word denotes active, willing service, often in a practical and humble capacity. It implies a posture of ministry to others rather than a mere social designation.
Verse Breakdown
"And he sat down, and called the twelve, and saith unto them,"
Jesus's action of sitting down (G2523, kathízō) often signifies a posture of authoritative teaching or rabbinic instruction. By calling the twelve (G1427, dṓdeka) to him, he indicates that this lesson is specifically for his inner circle, addressing their immediate dispute and laying foundational principles for their future leadership. His direct address (G3004, légō) emphasizes the gravity and importance of the truth he is about to impart.
"If any man desire to be first,"
This clause (G1536, eí tis "if any man"; G2309, thélō "desire"; G1511, eînai "to be"; G4413, prōtos "first") directly addresses the disciples' contentious ambition. Jesus acknowledges the human desire for prominence but immediately redefines its proper object and means within the divine economy. The "desire" (G2309, thélō) here suggests a deliberate choice or inclination.
"the same shall be last of all, and servant of all."
This is the core paradox and command. The one who seeks to be "first" (G4413, prōtos) in God's kingdom must willingly embrace the position of being "last of all" (G2078, éschatos G3956, pâs) and, more importantly, become a "servant of all" (G1249, diákonos G3956, pâs). This is not merely a passive acceptance of a low status, but an active, intentional posture of humble service to everyone, without exception. The repetition of "of all" (G3956, pâs) emphasizes the universal scope of this service.
Literary Devices
Mark 9:35 is rich in Paradox, presenting a direct inversion of conventional wisdom. The world values being "first," but Jesus declares that true greatness lies in becoming "last" and a "servant." This creates a striking contrast that challenges the audience's preconceived notions of power and status. The structure of the statement also exhibits elements of Chiasm (A-B-B'-A'): "first" (A) corresponds to "last" (A'), and the implied desire for "greatness" (B) is fulfilled by becoming a "servant" (B'). This literary technique reinforces the central message by mirroring the opposing concepts. Furthermore, the verse functions as a Didactic Statement, a direct teaching from Jesus to his disciples, providing a foundational principle for Kingdom living and leadership.
Theological and Thematic Connections
Mark 9:35 encapsulates a radical redefinition of greatness, shifting it from worldly power and prestige to humble service. This principle is not merely a suggestion but a foundational requirement for those who desire to follow Christ and participate in His kingdom. It reveals that God's economy operates on an entirely different value system than human society, where self-giving love, rather than self-promotion, is the pathway to true honor and influence. This teaching directly challenges the fallen human inclination towards pride and self-exaltation, calling believers to emulate the very nature of God, who serves His creation.
Reflection and Application
Mark 9:35 serves as a perpetual challenge to the human heart, which naturally gravitates towards self-promotion, recognition, and control. For believers, this verse is not an abstract theological concept but a concrete call to re-evaluate our ambitions, priorities, and daily interactions. It compels us to ask whether our desire to "be first" is rooted in a longing for personal glory or a genuine passion to serve God and others more effectively. True spiritual maturity is marked by a willingness to step out of the spotlight, to take the lowest place, and to actively seek opportunities to minister to the needs of those around us, especially those often overlooked or deemed "unimportant." This radical humility fosters unity, builds up the body of Christ, and most powerfully reflects the character of our Savior.
Questions for Reflection
FAQ
What does Jesus mean by "first" and "last" in this context?
In Mark 9:35, "first" refers to a position of preeminence, status, authority, or perceived greatness in a worldly sense. It's about being at the top of a hierarchy, receiving honor and recognition. "Last" refers to the opposite: the lowest position, one of humility, obscurity, or lack of social standing. Jesus is using these terms to invert conventional values, teaching that true greatness in God's kingdom is found in embracing the "last" position by becoming a "servant of all." It's a paradox where humility and service lead to divine exaltation, rather than human recognition.
Christ-Centered Fulfillment
Mark 9:35 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ Himself. He, who was eternally "first" as the Son of God, willingly emptied Himself, taking the form of a "servant" (Philippians 2:6-7). His entire earthly ministry was characterized by selfless service, from healing the sick and teaching the multitudes to washing His disciples' feet (John 13:1-17). The climax of His "servant" identity came on the cross, where He became "last of all" by enduring the ultimate humiliation and suffering, taking upon Himself the sins of the world (Isaiah 53:3-5). Through this profound act of becoming "last" and "servant of all," Jesus secured eternal life and true "firstness" for humanity, demonstrating that true authority and glory are found in sacrificial love and service, not in worldly power (Mark 10:45). His resurrection and exaltation to the right hand of God (Philippians 2:9-11) perfectly illustrate the divine principle: the one who humbles himself will be exalted.