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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
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.
Do not receive without prayer one who enters your house, especially if that one is a stranger, lest he turn out to be an angelic messenger. Do not offer your earthly refreshments prior to receiving heavenly refreshment.
"Have you seen," says Scripture, "a brother? you have seen your Lord; " -especially "a stranger," lest perhaps he be "an angel."
(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.
"And whoever receives me, does not receive me, but him who sent me." Wanting himself to be believed as such and as great as the Father is. "So much so," he said, "is there no difference between me and him that whoever receives me, also receives him who sent me."
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 9:37 presents a profound teaching from Jesus, delivered immediately after His disciples' dispute about greatness, revealing that true reception of Him and the Father is found in humble service and welcoming those considered insignificant. It establishes a profound identification: to receive a child in Jesus' name is to receive Jesus Himself, and to receive Jesus is to receive the Father who sent Him, thereby redefining kingdom values and highlighting the divine authority inherent in selfless love.
Context
Literary Context
This verse is the culmination of a critical teaching moment following the disciples' private argument about who was greatest (Mark 9:33-34). Jesus, aware of their discussion, uses a child as a living object lesson. He first teaches that "If any man desire to be first, the same shall be last of all, and servant of all" (Mark 9:35). He then takes a child, places him in their midst, and embraces him (Mark 9:36), demonstrating the posture of humility and welcome. Mark 9:37 then expands on this action, linking the reception of the child directly to the reception of Jesus and, ultimately, God the Father. This passage closely parallels accounts in Matthew 18:1-5 and Luke 9:46-48, underscoring its significance in Jesus' ministry.
Historical & Cultural Context
In the ancient world, and particularly within Jewish society, children held a significantly lower status than adults. They possessed no legal rights, no social standing, and were often seen as dependents or property rather than individuals with inherent dignity. They were not typically included in public discussions or considered models for emulation. Jesus' act of placing a child in the center and using him as an example of greatness was revolutionary and counter-cultural. It challenged the prevailing hierarchical structures and the disciples' own ambitions for status and power within what they perceived as an earthly kingdom. This teaching would have been particularly jarring to a society that valued age, wisdom, wealth, and social standing.
Key Themes
This verse powerfully encapsulates several core themes of Mark's Gospel and Jesus' teaching. Firstly, it underscores humility and service as the foundational principles of God's Kingdom, directly contrasting with worldly notions of power and prestige (Mark 9:35). Secondly, it highlights the theme of identification with Jesus, asserting that acts of compassion and welcome extended to the vulnerable are, in essence, acts of welcoming Christ Himself. This theme is further developed in passages like Matthew 25:31-46, where service to "the least of these" is equated with service to the King. Finally, it emphasizes divine authority and unity, revealing the profound connection between Jesus and God the Father. To receive Jesus is to receive the One who sent Him, affirming Jesus' divine mission and His essential unity with the Father, a concept frequently articulated in John's Gospel (e.g., John 14:9).
Exposition and Analysis
Key Word Analysis
This word signifies more than a mere physical taking. It implies a welcoming, accepting, and embracing of someone with hospitality and genuine care. It suggests an open heart and a willingness to extend favor and kindness, especially to those who might otherwise be overlooked or rejected. In this context, it speaks to a deliberate act of embracing the child, not just tolerating their presence.
This term refers to a young child, an infant, or even a half-grown boy or girl. Figuratively, it can also refer to an immature Christian. In this context, it primarily represents the vulnerable, the lowly, the dependent, and those without social standing or power. Jesus uses the child as a symbol of humility and insignificance in the eyes of the world, making His teaching on welcoming them all the more radical.
More than just a label, "name" here encompasses the full character, authority, and purposes of Jesus. To receive someone "in my name" means to receive them as Jesus would, acting according to His values, embodying His character, and for the advancement of His kingdom. It signifies an action done not merely by His authority, but as an extension of His very being and mission.
Verse Breakdown
"Whosoever shall receive one of such children in my name, receiveth me:"
This clause establishes a profound identification. Jesus declares that an act of welcoming and caring for a child—a symbol of the humble, the vulnerable, and the socially insignificant—when done "in His name" (i.e., according to His character, authority, and purposes), is equivalent to receiving Jesus Himself. It implies that Jesus identifies deeply with the marginalized and that genuine discipleship involves embracing those whom the world disregards.
"and whosoever shall receive me, receiveth not me, but him that sent me."
This second clause extends the identification further, creating a divine chain of reception. It states that welcoming Jesus is not an end in itself, but rather an act of welcoming God the Father, who sent Jesus into the world. This emphasizes Jesus' unique relationship with the Father and His divine mission. To accept Jesus is to accept the very will and presence of God. The "not me, but him that sent me" highlights that Jesus is the perfect representative of the Father; He does not draw attention to Himself but directs it to the Father, even in the act of being received.
Literary Devices
Mark 9:37 employs several powerful literary devices. Symbolism is central, with the "child" representing not only literal children but also the vulnerable, the humble, and the "least of these" in society. Jesus uses this tangible symbol to teach an abstract spiritual truth about humility and service. The verse also features parallelism and a form of chain-link structure, where "receiving a child" leads to "receiving me," which in turn leads to "receiving him that sent me." This creates a profound theological progression, emphasizing the interconnectedness of these acts of reception. Furthermore, there is an element of paradox, as the path to receiving God is shown to be through the seemingly insignificant act of welcoming a child, subverting worldly expectations of greatness and power.
Theological and Thematic Connections
Mark 9:37 is a cornerstone passage for understanding Christian humility, service, and the nature of God's Kingdom. It radically redefines greatness, shifting it from worldly ambition and status to humble service and identification with the vulnerable. The verse reveals the profound unity within the Godhead, demonstrating that Jesus is the perfect embodiment and representative of the Father's will and character. To embrace Jesus' values of compassion and selflessness towards the "least of these" is to participate in the divine mission and to welcome the very presence of God. This teaching underscores that authentic faith is not merely intellectual assent but active, compassionate engagement with the world, particularly its marginalized members.
Reflection and Application
Mark 9:37 challenges us to re-evaluate our understanding of significance and service in a world often driven by status and self-promotion. It calls us to cultivate a posture of humility, recognizing that true spiritual greatness is found not in seeking recognition or power, but in selflessly serving others, especially those who are overlooked, vulnerable, or seemingly insignificant. This verse reminds us that every act of kindness, compassion, and welcome extended to another human being, particularly to the "least of these," is an act of worship and direct service to Jesus Himself. It transforms our daily interactions into opportunities to encounter and honor Christ, and through Him, to welcome the Father. Our hospitality, our care for the marginalized, and our willingness to embrace the humble are tangible expressions of our reverence for God and our commitment to His kingdom values.
Questions for Reflection
FAQ
What does it mean to "receive one of such children in my name"?
To "receive one of such children" means to welcome, accept, and care for those who are vulnerable, humble, or socially insignificant, much like a child in ancient society. It implies extending hospitality, compassion, and genuine care to them. Doing this "in my name" (Jesus' name) means acting with Jesus' authority, embodying His character, and for His purposes. It's not just a superficial act, but one rooted in Christ's love and humility. It means seeing the inherent dignity and value in every person, especially the marginalized, because Jesus Himself identifies with them. This concept is beautifully illustrated in Matthew 25:40, where Jesus states, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
Christ-Centered Fulfillment
Mark 9:37 finds its ultimate fulfillment in the person and work of Jesus Christ. He is the preeminent example of the One who "received" the humble and the outcast, consistently identifying with the marginalized throughout His earthly ministry. From His birth in a humble manger (Luke 2:7) to His association with tax collectors and sinners (Mark 2:15-17), Jesus embodied the very principle He taught. He did not come to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). His ultimate act of "receiving" humanity was on the cross, where He embraced the full weight of sin and suffering, becoming "sin for us" (2 Corinthians 5:21) so that we might be received into the family of God. Through His death and resurrection, Jesus opened the way for all, regardless of their status or perceived insignificance, to be received by God the Father. Thus, when believers welcome the vulnerable in His name, they are not only imitating Christ but also participating in the ongoing mission of the One who perfectly revealed the Father's welcoming heart (John 14:6-9) by becoming the ultimate "child" of humanity, dependent and vulnerable, yet through whom all are reconciled to God (Colossians 1:19-20).