You are currently browsing the daily archive for September 18, 2021.

The Sixteenth Sunday after Trinity — Seventeenth Sunday after Pentecost — is September 18, 2021.

Readings for Year B can be found here.

The Gospel reading is as follows (emphases mine):

Mark 9:30-37

9:30 They went on from there and passed through Galilee. He did not want anyone to know it;

9:31 for he was teaching his disciples, saying to them, “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.”

9:32 But they did not understand what he was saying and were afraid to ask him.

9:33 Then they came to Capernaum; and when he was in the house he asked them, “What were you arguing about on the way?”

9:34 But they were silent, for on the way they had argued with one another who was the greatest.

9:35 He sat down, called the twelve, and said to them, “Whoever wants to be first must be last of all and servant of all.”

9:36 Then he took a little child and put it among them; and taking it in his arms, he said to them,

9:37 “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”

Commentary comes from Matthew Henry and John MacArthur.

In last week’s reading, Jesus and the disciples were in Caesarea Philippi.

They left there to pass through Galilee, although Jesus did not want anyone to know it because of their unbelief (verse 30). His ministry was finished there.

As such, He was using His remaining time to teach the Apostles privately, particularly to prepare them for His death and resurrection (verse 31). He always spoke of rising again, as in Mark 8:31:

Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.

Matthew Henry’s commentary says of Galilee and His ministry:

He passed through Galilee with more expedition than usual, and would not that any man should know of it (Mark 9:30; Mark 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, Mark 9:31; Mark 9:31.

MacArthur tells us:

There will be a little more public ministry in Judea when He gets into the south, and Matthew and Luke tell us about that, Mark really doesn’t tell us about that. Mark jumps right through the teaching lessons here, right to the arrival in Jerusalem. But for Galilee, public ministry is really over. They have made their decision concerning Him, and it is confirmed by His absence.

He was teaching, verse 31 says, His disciples. You’ll find that again in chapter 10. It flows through the tenth chapter, one lesson after another, after another, after another, given to His disciples. He is preparing them for their future. Not only does He remind them all the time about His death and prepare them for that, as much as could be done, but He instructs them on matters related to the kingdom and life in the kingdom so they’ll be able to know and instruct others.

Although they knew that Jesus is Lord, they had a difficult time understanding that their long-awaited Messiah must die; it was something that made them afraid and reluctant to discuss (verse 32).

The Jews of that time had a well-developed idea of the Messiah. Death was not part of that concept, as MacArthur explains:

Now remember, they have said, “You are the Christ, the Son of the living God.” They know He is the Messiah, the Christ. They also know He is the Son of God, God the Son, deity.

In spite of the fact that they know that that is the case, He tells them He’s going to die. They can’t process that. They can’t handle that. They can’t comprehend that. You remember in 1 Corinthians 1:23 and following, Paul says that the cross is to the Jews a stumbling block. Right? To the Jews, it is a stumbling block. It is a stumbling block to the Jews to whom Paul writes and identifies, but it was also a stumbling block to these Jews. A crucified Messiah didn’t make sense.

They now know He is the Messiah. They know He is the Son of God. They can’t – they don’t even know the cross is the way He will die, but death, the death of the Messiah, is unacceptable to them, and so he that is convinced against his will is unconvinced still. They just don’t process it …

They could understand that as long as He was alive that He had power over death, but if He’s dead, who’s going to raise Him? First of all, they can’t understand the theology of a dead Messiah and they can’t understand where the power is going to come from. They’re really overcome by fear.

Verse 32, “They didn’t understand the statement and they were afraid to ask Him.” They certainly didn’t like what they’d heard up to that point, and they really didn’t want any more information. They didn’t want any details. Matthew adds they were deeply grieved – deeply grieved. They were in pain. They were in sorrow. They were in sadness even to think about this and so they just rejected it, which is a defense mechanism that we do – don’t we? – when perhaps someone that we know about and we care for and love has some terrible disease or some terrible accident and we get the initial word about death and we say, “I can’t really believe it.”

When they arrived in Capernaum in Galilee and were in the house, Jesus asked them what they had been arguing about along the way (verse 33).

The disciples had been arguing about who among them was the greatest and who would receive honour in heaven; they were ashamed to admit it to Jesus, so they remained silent (verse 34).

Mark 9 opens with the Transfiguration, which Peter along with James and John — the two sons of Zebedee — witnessed. They had seen the awe of divine glory.

Therefore, it is not surprising that the discussion became contentious, with each disciple presenting his own case for preferment.

Jesus, being omniscient, knew what the argument was about, but, as Henry says, He wanted them to confess their pride:

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 itNothing 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.

MacArthur says the dispute would have been a long one:

They’d been walking for a long time, we don’t know exactly how long, but it would be a significant journey for miles, 20, 30 – who knows? – miles, up into Caesarea Philippi, coming all the way down to Capernaum. And on the way, they were having a discussion, it was a prolonged discussion. It was a heated discussion. It was, frankly, a really ugly discussion. They were hassling with each other all the way down the trail. It was an embarrassing discussion. And our Lord exposes that.

They didn’t want to admit what they were talking about, but it related to this whole idea of death and self-denial and taking up a cross and suffering and persecution because they’re still ambitious. They’re still self-seeking. They’re highly competitive. And they’re following sort of their lifelong models of self-glorification. Very hard to overcome this. The apostles were struggling with it – even preachers in the modern world struggle with this – and what they were struggling with was which of them (verse 34) was the greatest.

The next several verses, then, focus on humility.

MacArthur explains why humility is an alien concept to fallen man:

If I were to title this section and the lesson, I might call it, “The Virtue of Being Last” – “The Virtue of Being Last.” That title would seem offensive to the culture in which you and I live because everybody wants to be first – number one – that’s the whole idea. Humility is not viewed as a virtue in our culture, and it wasn’t viewed as a virtue in ancient pagan culture, either. And it’s not just a cultural issue. Humility is foreign to fallen DNA. Humility is alien to the human heart.

The human heart, every human heart, every fallen human heart, is a relentless worshiper of itself. It is the nature of man to be dominated by pride. In a bizarre, convoluted emphasis in our society to diagnose people’s ills because they lack self-esteem, our culture has poured gas on a fire. Nobody lacks self-esteem – that’s a lie. People are dominated by self-esteem, dominated by pride, it just comes in many forms. And in those forms, people manipulate the things around them and the people around them the way they want to manipulate them and using the means they use.

Nobody lacks self-esteem, everybody is consumed with himself or herself in one way or another. To then diagnose all human ills because people lack self-esteem is to really cry out for people to be more proud when they’re already dominated by deadly pride. It is alien, then, to human life to talk about being humble, to be content to be last. And so I say if we put a big banner out in front of the church and said we’re going to have a conference on how to be last, nobody would show. We wouldn’t attract a crowd at all.

Jesus wanted to correct the disciples’ lack of humility, so He told them that whoever wants to be first must be the least and the servant of all (verse 35). He would demonstrate that at the Last Supper by washing the Apostles’ feet.

However, at this time, His message did not sink in. It comes up again in Mark 10.

MacArthur says:

you come over to chapter 10, verse 35, Jesus again (in 33 and 34) talks about His death. Again, He brings up His death, which, of course, again, is the model of humility. And immediately after that, James and John, the sons of Zebedee, came to say, “Teacher, we want you to do for us whatever we ask of you.” “What do you want me to do?” He said. “Just grant that we may sit one on your right and one on your left in your glory.”

I mean this – the brashness of this, this is mind-boggling. This was deep into the fabric of their fallenness and of their religion. Pride just devastates unity. They actually brought their mother with them to ask on their behalf. Pride destroys unity, and unity is critical.

Returning to today’s verses, Jesus reinforced His message by bringing a small child into their midst, taking it into His arms (verse 36).

He chose a small child for its innocence and lack of pride.

Jesus said to the disciples that anyone who welcomes such a child welcomes Him and anyone who welcomes Him welcomes not only Him but also God the Father (verse 37).

Henry rephrases this for our understanding:

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.”

Two sentences in MacArthur’s sermon struck me:

God, who gives the rewards, gives grace to the humble, James 4:6. So pride will forfeit honor.

Here is a third:

How you treat another believer is how you treat Christ.

Those are thoughts to ponder in the week ahead.

May everyone reading this have a blessed Sunday.

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