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Public-domain commentary
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
Nine 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.
All of you, then, who shall remain stedfast, and be as children, without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him. Blessed, then, are ye who put away wickedness from yourselves, and put on innocence. As the first of all will you live unto God.
(Vict. Ant. e Cat. in Marc. Sed v. Chrys. Hom. in Matt. 58) By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for my sake. Wherefore there follows: And when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me.
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.
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 9:36, Jesus performs a powerful object lesson for His disciples, who have been privately debating their own greatness. He takes a child, places him prominently among them, and tenderly embraces him, using this act as a prelude to a profound teaching on humility, true greatness in God's kingdom, and the radical reorientation of values that Christian discipleship demands. This pivotal moment underscores Jesus' counter-cultural approach to leadership and His deep affection for the vulnerable and overlooked.
Context
Literary Context
This verse is strategically positioned immediately after a significant exchange between Jesus and His disciples. In Mark 9:33-34, the disciples are revealed to have been arguing among themselves about who was the greatest. Jesus, aware of their discussion, does not directly scold them but instead uses a tangible, memorable demonstration to correct their worldly understanding of power and status. The action in Mark 9:36 sets the stage for Jesus' subsequent teaching in Mark 9:37, where He explicitly connects receiving a child in His name with receiving Himself and the Father. This entire pericope, from the disciples' argument to Jesus' teaching, forms a coherent unit on the nature of true greatness in the Kingdom of God.
Historical & Cultural Context
In the Greco-Roman world and ancient Jewish society, children held a significantly lower social status than adults. They were largely dependent, lacked legal rights, and were not considered important figures in public life or discourse. Their primary role was to be seen and not heard, and they were often viewed as property or extensions of the family, not as individuals with inherent worth or influence. To place a child "in the midst" of a group of adult men, especially in a teaching moment, was a radical and counter-cultural act. It challenged the prevailing hierarchical norms and underscored Jesus' revolutionary values, which often inverted societal expectations, as seen in His teachings on the first and the last and the poor in spirit.
Key Themes
The central theme emerging from this verse and its immediate context is Humility as True Greatness. Jesus directly confronts the disciples' worldly ambition by presenting a child—a symbol of dependence, innocence, and low social standing—as the embodiment of the Kingdom's values. This action introduces the theme of Valuing the Vulnerable and Marginalized, highlighting Jesus' profound love and concern for those often overlooked or dismissed by society. By embracing the child, Jesus demonstrates that the Kingdom of God operates on an inverted scale of values, where the least are considered the greatest, and service to the humble is paramount. This also foreshadows the theme of Receiving Christ Through Others, as the act of welcoming a child becomes a metaphor for welcoming Jesus Himself, a principle further expounded in Mark 9:37 and Matthew 25:40.
Exposition and Analysis
Key Word Analysis
This verb signifies "to get hold of" or "to receive." In this context, it implies a deliberate and intentional act on Jesus' part, not a casual or accidental encounter. He actively reaches out and brings the child to Himself, indicating the significance of the child in His teaching.
A diminutive form of pais (child), this term refers to a young child, often emphasizing their smallness, innocence, dependence, and lack of social standing. Its use here underscores the vulnerability and lack of worldly power that Jesus elevates as a model for His disciples.
This verb means "to stand" or "to cause to stand" (transitively). Jesus "sets" or "places" the child in the midst of them, indicating a purposeful positioning that draws attention to the child and makes him the focal point of the lesson. It's an act of establishing the child's presence as central to the teaching.
Meaning "middle" or "among," this word emphasizes the central and prominent position given to the child. By placing the child "in the midst" of the disciples, Jesus ensures that the child becomes the undeniable focus of their attention and the object of His subsequent teaching, challenging their self-centered discussion.
This compound verb, derived from "in" (en) and "arm" (ankalē), specifically means "to take in one's arms" or "to embrace." It conveys a tender, affectionate, and protective gesture. This physical act of embrace deepens the significance of the object lesson, demonstrating Jesus' profound love and affirmation for the child, contrasting sharply with the disciples' ambition.
Verse Breakdown
"And he took a child"
This opening phrase establishes Jesus' deliberate action. He initiates the interaction, selecting a specific individual—a child—to serve as the living illustration for His upcoming lesson. The simplicity of this act belies its profound symbolic weight.
"and set him in the midst of them"
This clause highlights the child's new, prominent position. By placing the child "in the midst" (ἐν μέσῳ) of the disciples, Jesus ensures that the child becomes the undeniable center of attention, directly confronting their recent argument about who among them was the greatest. It's a visual reorientation of their priorities.
"and when he had taken him in his arms"
This describes a second, even more intimate action. Jesus doesn't just place the child; He tenderly embraces him. This gesture of affection and protection underscores the value Jesus places on the child, a figure typically marginalized in that society, and sets a compassionate tone for the teaching that follows.
"he said unto them,"
This final clause indicates the transition from the visual object lesson to the verbal instruction. Having captured their attention through His actions, Jesus is now ready to deliver the core message, which will unpack the meaning of His profound demonstration.
Literary Devices
Mark 9:36 is rich in Symbolism and functions primarily as an Object Lesson. The child is the central symbol, representing not only innocence and dependence but, more importantly in this context, low social status, vulnerability, and humility—qualities that stand in stark Contrast to the disciples' worldly aspirations for greatness. Jesus' actions of taking, setting in the midst, and embracing the child form a powerful non-verbal teaching. This Dramatic Irony is also present, as the disciples' pursuit of greatness is met with Jesus' elevation of the least among them. The tender embrace (Pathos) evokes an emotional response, emphasizing Jesus' compassion and challenging the disciples' hardened hearts.
Theological and Thematic Connections
Mark 9:36 serves as a foundational theological statement about the nature of the Kingdom of God, radically reorienting human perceptions of status and power. Jesus' actions demonstrate that true greatness is not found in worldly ambition, social standing, or self-promotion, but in humility, vulnerability, and a willingness to identify with and serve the "least." This act of embracing a child, a symbol of the marginalized, foreshadows the radical inclusivity of God's love and the call for believers to embody a similar love and service. It underscores that the values of God's Kingdom are often inverted from those of the world, where the last shall be first, and the servant is the greatest.
Reflection and Application
Mark 9:36 challenges us to deeply examine our own understanding of greatness and success, both within and outside the church. In a world that often celebrates power, influence, and self-assertion, Jesus' actions call us to embrace a counter-cultural humility. This means recognizing our own dependence on God, just as a child depends on a parent, and valuing those whom society often overlooks or deems insignificant. It compels us to shift our focus from seeking personal recognition to selflessly serving others, particularly the vulnerable and marginalized. The tender embrace of the child by Jesus also reminds us of the profound love and welcome we are called to extend to all, seeing each person as a potential recipient of God's grace and an opportunity to serve Christ Himself. Our spiritual growth is often proportional to our willingness to humble ourselves and prioritize the needs of others.
Questions for Reflection
FAQ
Why did Jesus use a child as an example, rather than just telling His disciples to be humble?
Jesus often employed object lessons and parables to convey profound spiritual truths in a memorable and impactful way. In Mark 9:33-34, the disciples were arguing about who was the greatest, revealing a deep-seated misunderstanding of Kingdom values. Simply telling them to be humble might not have been as effective. By taking a child—a figure of low social status, dependence, and innocence in that culture—and placing him in their midst, Jesus provided a vivid, tangible illustration that directly contradicted their worldly ambitions. The physical act of embracing the child further emphasized the value and love God has for the humble and vulnerable, making the lesson unforgettable and emotionally resonant. It was a visual sermon that transcended mere words.
Christ-Centered Fulfillment
Mark 9:36, with Jesus' tender embrace of a child, profoundly foreshadows and embodies the very heart of Christ's mission and person. The act of taking a marginalized and dependent child and placing him in a position of honor and affection is a living parable of the Incarnation itself. Just as the child was humble and vulnerable, so too did Christ, though He was in the form of God, not count equality with God a thing to be grasped, but emptied Himself, by taking the form of a servant, being born in the likeness of men. He came not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). This embrace of the child is a visible manifestation of God's radical love for the weak, the lost, and the overlooked, culminating in Christ's ultimate sacrifice on the cross for a humanity that was utterly dependent and spiritually vulnerable. Through His death and resurrection, Christ not only identifies with the "least of these" but empowers His followers to receive Him by receiving them (Matthew 25:40), making the Church the very body through which His embrace of the world continues.