Church Fathers Commentary Mark 9:30-37

"And they went forth from 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 up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again. But they understood not the saying, and were afraid to ask him. And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning on the way? But they held their peace: for they had disputed one with another on the way, who [was] the greatest. And he sat down, and called the twelve; and he saith unto them, If any man would be first, he shall be last of all, and servant of all. And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them, Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me." — Mark 9:30-37 (ASV)

Theophylact of Ohrid: It is after miracles that the Lord inserts a discourse concerning His Passion, lest it be thought that He suffered because He could not help it.

For this reason, it is said, And they departed from there and passed through Galilee, and He did not want anyone to know it. For He taught His disciples and said to them, The Son of man is delivered into the hands of men, and they shall kill Him.

The Venerable Bede: He always mixes sorrowful and joyful things together, so that sorrow would not frighten the Apostles by its suddenness, but would be borne by them with prepared minds.¹

Theophylact of Ohrid: However, after saying what was sorrowful, He adds what ought to make them rejoice. For this reason, it continues: And after He is killed, He shall rise on the third day. This is so that we may learn that joys come after struggles.

It continues: But they did not understand that saying and were afraid to ask Him.

The Venerable Bede: This ignorance of the disciples comes not so much from slowness of understanding as from love for the Savior. Because they were still carnal and ignorant of the mystery of the cross, they could not, therefore, believe that He whom they had recognized as the true God was about to die.

Being accustomed to hearing Him often speak in figures and shrinking from the reality of His death, they preferred to think that He was speaking figuratively about the things He said openly concerning His betrayal and passion.

It continues: And they came to Capernaum.

Pseudo-Jerome: Capernaum means "the city of consolation," and this agrees with the previous sentence He had spoken: And after He is killed, He shall rise on the third day.

It continues: And being in the house He asked them, What was it that you disputed among yourselves on the way? But they held their peace.

Pseudo-Chrysostom: Matthew, however, says that the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven? (Matthew 18:1).²

The reason for the difference is that Matthew did not begin the narrative from its start, but omitted our Savior's knowledge of His disciples' thoughts and words. Alternatively, we might understand Matthew to mean that what they thought and said away from Christ was, in a sense, said to Him, since it was as well known to Him as if it had been said directly to Him.

It continues: For on the way they had disputed among themselves who should be the greatest.

But Luke saysⁱ that the thought entered into the disciples, which of them should be the greatest, for the Lord revealed their thought and intention from their private conversation, according to the Gospel narrative.

Pseudo-Jerome: It was also fitting that they should dispute about the highest place while on the way. The dispute is like the place where it is held, for a lofty station is entered upon only to be left. As long as a man holds it, it is slippery, and it is uncertain at what stage—that is, on what day—it will end.

The Venerable Bede: The reason the dispute about the highest place arose among the disciples seems to have been that Peter, James, and John were led apart from the rest into the mountain, where something secret was entrusted to them. It may also be because the keys of the kingdom of heaven were promised to Peter, according to Matthew.

Seeing the disciples' thoughts, however, the Lord takes care to heal their desire for glory with humility. He first admonishes them that a high station is not to be sought, by simply commanding humility.

For this reason, it continues: And He sat down, called the twelve, and said to them, If anyone desires to be first, he shall be last of all, and servant of all.

St. Jerome: Here it should be observed that the disciples disputed on the way about the highest place, but Christ Himself sat down to teach humility, for princes toil while the humble are at rest.

Pseudo-Chrysostom: The disciples certainly wished to receive honor from the Lord. They also had a desire to be made great by Christ, for the greater a person is, the more worthy of honor they become.³

For this reason, He did not obstruct that desire but instead introduced humility.

Theophylact of Ohrid: For His wish is not that we should seize high positions for ourselves, but that we should attain lofty heights through humility.

He next admonishes them by the example of a child's innocence.

Therefore, it continues, And He took a child and set him in their midst.

St. John Chrysostom: By the very sight, He persuaded them toward humility and simplicity, for this little one was pure from envy, vainglory, and any desire for superiority. But He does not only say that if you become like this you will receive a great reward, but also that if you will honor others who are like this for His sake.⁴

Therefore, it continues: And when He had taken him in His arms, He said to them, Whoever receives one of such children in My name, receives Me.

The Venerable Bede: By this, He either simply shows that those who would become greater must receive the poor of Christ in His honor, or He persuades them to be children in malice—to maintain simplicity without arrogance, charity without envy, and devotion without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of His embrace and love.

He also adds, In My name, so that they might, with the fixed purpose of reason, follow for His name's sake that pattern of virtue to which the child adheres, with nature as his guide. And because He taught that He Himself is received in children, lest it be thought that there was nothing more to Him than what was seen, He added, And whoever receives Me, receives 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.

Theophylact of Ohrid: See how great humility is, for it wins for itself the indwelling of the Father, the Son, and also the Holy Spirit.

1. in Marc., 1, 39
2. Vict. Ant. e Cat. in Marc.
3. Vict. Ant. e Cat. in Marc.
4. Vict. Ant. e Cat. in Marc. see Chrys., Hom. in Matt., 58