Marcos 9
Kenneth Wuest · Citado em PreceptAustin
Marcos 9
Wuest on transfigured - The simple verb refers to the act of giving outward expression of one’s inner character, that outward expression coming from and being truly representative of that inner character. The prefixed preposition signifies a change, here of the outward expression. The translation expanded, thus reads, “The manner of His outward expression was changed before them, that outward expression coming from and being truly representative of His inner nature.” The usual outward expression of our Lord in His humiliation was that of the Man Christ Jesus, the Man of Sorrows, the One acquainted with grief. He, to the world, was the travel-stained, itinerant preacher, the claimant to the Jewish Messiahship. What the world saw was a peasant from Galilee, clad in homespun, the son of the carpenter of Nazareth. But now, that outward expression was changed. Out from within the inmost being of the Son of God, there shone that dazzling glory of the essence of Deity which He possesses co-eternally with God the Father and God the Spirit. It shone right through the clay walls of His humanity and through the clothing He wore. It was that same dazzling radiance which the angels saw in His preincarnate state (Phil. 2:6), but given through a physical medium, not a spiritual one as in the case of the angels. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission)
Marcos 9
Wuest - And His garments became glittering ones, exceedingly white, such as a fuller on earth is not able thus to whiten. (Eerdmans Publishing - used by permission) His garments: Ps 104:1,2 Da 7:9 Mt 28:3 Ac 10:30 exceedingly: Ps 51:7 68:14 Isa 1:18 Rev 7:9,14 19:18 no: Mal 3:2,3 Mark 9 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 17:2+ And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. Luke 9:29+ And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. Transfiguration by Bellinni Much more accurate than Raphael's Painting SUPER-EARTHLY WHITENESS OF JESUS' CLOTHES As noted on the caption of the painting by Bellini, the painting by Raphael is not Biblically accurate. The point is this -- do not get your doctrine/teaching from paintings (or even from commentaries like the one you are reading) but directly from the pure word of God! and His garments became radiant and exceedingly white (leukos), as no launderer on earth can whiten them - Mark says nothing about His face but Matthew has "His face shone like the sun" (NOTE: NOT BECAUSE OF THE SUN HE HAD CREATED! THIS WAS OUR LORD'S INNER NATURE SHINING FORTH) and Luke "the appearance of His face became different." Mark accentuated the whiteness of His clothing as no launderer on earth can whiten them. Radiant is stilbo a verb (in present tense participle = indicates the shining was active = the transfiguration was a real, active experience, not an illusion, not a dream, not a reflection of the sun) used only here in the NT and describes an effect of radiating very bright light or casting rays of light. The word is used of a flashing sword and of sunshine on shields. David
Marcos 9
Wuest - Here was no borrowed radiance, even from the skies, which might shine on the Lord Jesus. This effulgence of glory came from within, and was an inherent possession of the Lord of Glory.(Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Preacher's Outline & Sermon Bible – Mark. - the glory of His Godly nature was allowed to shine through His body. "The glory which [He] had with the Father before the world was" emanated through His body right on through His clothes (John 17:5). (See The Preacher's Outline & Sermon Bible – Mark)
Marcos 9
Wuest adds - The Greek word is the transliteration of a Hebrew word meaning “much, great.” It was a term of honor and respect among the Jews, meaning “My great one, my honorable sir.” The Jews used this term when addressing their teachers, and also honored them by using it when they were speaking of them. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) it is good (kalos - beautiful, useful, pleasant, fit) for us to be here - Good is an understatement! Peter (and the other two disciples) were probably just waking from sleep (Lk 9:32).' Hill - It is good for us to be here. The verb be (estin) is is present tense, indicating that Peter wanted to stay. (Mark 9)
Marcos 9
Wuest on answer - The Greek word for “answered” is apokrinomai. Krino means “to form a proper appreciation of anything by discriminating between two or more things,” thus, “to form a judgment” of it. The prefixed preposition (apo) means “off.” Thus, the compound verb means “to give off from one’s self a judgment.” This act of course, in the Greek mind, presupposed deliberation. It is not necessary to suppose that a question had been asked Peter here. There is no record of any one addressing him at this point. Peter had been listening to the conversation and offered his judgment as to what ought to be done. (IMAGINE ENTERING INTO AN ONGOING CONVERSATION BETWEEN JESUS, ELIJAH AND MOSES!!!).(Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Hill - Peter was exceedingly afraid, which is understandable. But his fear should have lead him to silence, not answering when not asked a question. This was like nervous banter that was not required, needed, or right. Peter was right in that it was good to be there but the good should have been the encouragement he received. As Moses and Elijah encouraged Jesus, this scene should have encouraged the three disciples. When Peter wanted to stay there he was rejecting reality. A reality he had been taught, that Jesus must be rejected, suffer, and die before he is raised in glory. Peter was having a mountain top experience, and he did not want to go back to the lowlands of reality. But the whole purpose of this exercise was to show Peter and the others that reality must be faced but eternal glory is the sure result. In Peter's desire to stay on the mountain top he parallels many believers today who go for the spectacular and do not face reality. They want the glory without the problems of life. They want to hid away on a mountain top and never are willing to bring their relationship with Christ into the arena of reality. Peter, also in his nervous banter, rejected the supremacy of Christ by suggesting that they make three tents, one for Christ, one for Moses, one for Elijah. But Jesus Christ is above Elijah and before Moses and we must never put others on His unique level.. When were are told that Peter said these things to Christ a present tense verb is used to indicate that he just kept on talking and talking - so the next verse tells us how he stopped talking. (Mark 9) for (gar) they became terrified - "The whole glorious scene caused the three disciples to become terrified, seized with extreme alarm. The feeling accounted for Peter’s ill-advised words." (Hiebert) Terrified (1630) (ekphobos from ek = out, used as an intensive + phobeo = to terrify, to frighten) is an adjective which means stricken with fear or terror, exceedingly frightened, terrified, intensely afraid. In both uses of this adjective we see that men who knew God (Moses, disciples Peter and James and John) were still gripped by a healthy, holy fear of His awesome Being. Both of the NT uses of ekphobos are related to mountains (Mt Sinai, Mt of Transfiguration Mk. 9:6; Heb. 12:21. Wuest adds that "the word “fear” is intensified as to its meaning by the prefixed preposition. It is ekphobos, literally, I am “frightened out or away.” It makes me think of times when I was "frightened out of my mind!" at some horrendous experience on earth. Wuest adds that "The verbal form means “to throw into violent fright.” Peter certainly did not know what to say, for he was terribly frightened. But he was not called upon to say anything. It was an occasion where silence would have been the wisest procedure." Mark 9:7 Then a cloud formed, overshadowing them, and a voice came out of the cloud, "This is My beloved Son, listen to Him!" a cloud: Ex 40:34 1Ki 8:10-12 Ps 97:2 Da 7:13 Mt 17:5-7 26:64 Lu 9:34-36 Ac 1:9 Rev 1:7 This: Mk 1:11 Ps 2:7 Mt 3:17 26:63 27:43,54 Joh 1:34,49 3:16-18 Joh 5:18,22-25,37 6:69 9:35 19:7 20:31 Ac 8:37 Ro 1:4 2Pe 1:17 1Jn 4:9,10 5:11,12,20 listen: Ex 23:21,22 De 18:15-19 Ac 3:22,23 7:37 Heb 2:1 12:25,26 Mark 9 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 17:5 -7+ While he (PETER) was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen to Him!” 6 When the disciples heard this, they fell face down to the ground and were terrified. 7 And Jesus came to them and touched them and said, “Get up, and do not be afraid.” Luke 9:34-35+ While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. 35 Then a voice came out of the cloud, saying, “This is My Son, My Chosen One; listen to Him!” SHEKINAH GLORY OVER TENT OF MEETING THE SHEKINAH GLORY CLOUD The Shekinah glory cloud was a manifestation of God's presence in the Old Testament, and this seems to be a NT example. Then a cloud formed, overshadowing them - Notice that Peter's proposal received no response from Jesus! But there was a sudden, remarkable change of scenery which this time interrupted Peter! (cf Mt 17:5+) Overshadowing means to throw a shadow upon or to envelope in shadow (see episkiazo below). Luke's version indicates that the disciples also entered the cloud (Lk 9:34+). And a voice came out of the cloud - This is the second time God the Father has spoken in Mark, the first time was at the baptism of Jesus in Mark 1:11+ = "and a voice came out of the heavens: “You are My beloved Son, in You I am well-pleased.”" So the first time the declaration was directed to Jesus Himself, but here the declaration is directed to the three disciples. All 3 synoptics record this quote and Peter also alludes to it in 2 Peter 1:17. Then a cloud formed is more literally "And there came a cloud" of which Wuest comments "The words “there was” are the translation of egeneto “to become,” ingressive aorist signifying entrance into a new condition. The word is used by Mark to speak of the suddenness of the appearance of the cloud and the remarkable nature of the event. The word “cloud” here is nephele speaking of a cloud that has definite form and is of a limited size, as against nephos, which speaks of the shapeless collection of vapor obscuring the heavens. This cloud was of course, not a cloud of vapor, but the Shekinah glory cloud which guided Israel out of Egypt, which rested above the Mercy Seat beneath the golden Cherubim in the Holy of Holies." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Thayer says: “From a vaporous cloud that casts a shadow, the word is transferred to a shining cloud surrounding and enveloping persons with brightness.” He applies this meaning to this event. Overshadowing (1982)(episkiazo from epi = upon + skia = shadow) "literally, as darkening by partially blocking out a source of light" (Friberg) and so to throw a shadow upon as in Acts 5:15. To cover as with a cloud as in the cloud of Shekinah glory (Exodus 40:34). Even as the Shekinah glory cloud was a visible manifestation of the glory and holy, powerful presence of God, this same divine power which was with Moses and others in the Old Testament and performed a unique work in the life of Mary in Luke 1:35+! The more common literal use of episkiazo is used in all three accounts of the transfiguration where a cloud formed (probably the Shekinah glory cloud from Hebrew = shakan) and overshadowed Jesus and the 3 disciples Peter and John and James (Matt. 17:5+; Mark 9:7; Luke 9:34+).
Marcos 9
Wuest - This is peculiar to Mark, but the situation is easily conceivable: the disciples have tried to heal the boy and failed (v. 18); the scribes, delighted with the failure, taunt them with it, and suggest by way of explanation, the waning power of the Master, whose name they had vainly attempted to conjure with. The baffled nine make the best defence they can, or perhaps listen in silence.” To this, the crowd was listening. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Akin - Mountain top experiences are wonderful and we need them from time to time for spiritual nourishment and the recharging of our spiritual batteries. However, God never intended for us to stay there. He wants us “down here” preaching the gospel to and ministering among the hurting and suffering. He wants us living with and serving real people devastated by the ravages of the Fall and sin. And, as His agents of redemptive love, we go in His Name and with the promise of His presence. To forget this is to open ourselves up to all sorts of difficulty, challenges, and even failure, as 9 of His disciples with pain and humiliation discovered. Peter wanted to stay on the mountain top (Mk 9:5), but Jesus was headed to Jerusalem and the cross (Mk 8:32). He leads them down the mountain (Mk 9:9) to rejoin the other disciples and to minister to the hurting on the way to Jerusalem and His passion (Mk 9:30) Mark 9:15 Immediately, when the entire crowd saw Him, they were amazed and began running up to greet Him. Wuest And immediately, all the crowd, having seen Him, was completely amazed, and having run to Him, gave Him greeting. (Wuest) NET Mark 9:15 When the whole crowd saw him, they were amazed and ran at once and greeted him. NLT Mark 9:15 When the crowd saw Jesus, they were overwhelmed with awe, and they ran to greet him. ESV Mark 9:15 And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him. NIV Mark 9:15 As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him. GNT Mark 9:15 καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν καὶ προστρέχοντες ἠσπάζοντο αὐτόν. KJV Mark 9:15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. YLT Mark 9:15 and immediately, all the multitude having seen him, were amazed, and running near, were saluting him. were: Mk 9:2,3 Ex 34:30 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 17:14+ When they came to the crowd, a man came up to Jesus, falling on his knees before Him and saying, Luke 9:37-43+ On the next day, when they came down from the mountain, a large crowd met Him. RUNNING TO JESUS BUT FOR WRONG REASON Notice Luke says "on the next day" which would be the day after the transfiguration, a detail only mentioned in Luke. Immediately (euthus) - One of Mark's favorite words also in Mk 9:20, 24. When the entire crowd saw Him - Recall Jesus had summoned the crowd in Mark 8:34 so presumably some of these were in that group. Mark describes three reactions when the crowd saw Jesus coming - amazed, running , greet. They were amazed (ekthambeo) - Only Mark gives this detail, but does not specify why they were amazed, actually even utterly amazed, "trembling astonishment that verges on alarm.” (Edwards) It could be as simple an explanation that His absence was very obvious and they were excited for Him to return. A few commentaries say it was because Jesus' face was still glowing but there is absolutely no evidence that was the case (cf also Mark 9:8) and the crowd would hardly be running to greet Him, but might have run from His glory (cf reaction to Moses' face - Ex 34:30+) or at least might have fallen on their faces. Also if He demonstrated residual glory it would have contradicted His command that the disciples tell no one what had happened on the mountain. As an aside astonishment in Mark everywhere but here takes place after a miracle (Mk 1:27; 2:12; 4:41; 5:42; 6:51; 7:37). Expositor's on amazed "The Master reappears, when He is not looked for, when He is needed, and when His name is being taken in vain, perhaps not without a certain sympathy on the part of the volatile crowd not accustomed hitherto to miscarriage of attempts at healing when the name of Jesus was invoked. In that case their feeling would be a compound of confusion and gladness—ashamed and yet delighted to see Him, both betrayed in their manner.” Hiebert has an interesting thought that "the entire crowd which had flocked around the frustrated disciples had been so intent on what was taking place that the approach of Jesus had been unobserved. The sudden realization of His presence evoked an immediate strong reaction." The strong reaction is adequately accounted for by Jesus’ sudden, unexpected, and opportune appearance at the very time He was the center of unsympathetic discussion. “They had been so engrossed in their argument that they had not seen him come, and now, just when the moment was right, here he was in the midst of them.” (Gospel of Mark - An Expositional Commentary) And began running up to greet (aspazomai) Him - Even after His sobering message on the cost of true discipleship, He is still a popular figure with the crowd. Amazed (1568)(ekthambeo from ek = out + thambos = amazement) means to be quite astonished, greatly amazed, moved to a relatively intense emotional state because of something causing great surprise or perplexity, be very excited. In Mark 14:33 is means be distressed, greatly disturbed, describing Jesus’ deep distress at Gethsemane. In Mk 16:5 it means be frightened or alarmed at seeing sitting in Jesus' empty tomb. Used 4x all in Mark - Mk. 9:15; Mk. 14:33; Mk. 16:5; Mk. 16:6 and not in Septuagint. Greet (782) aspazomai from a + spao = draw out as a sword, pull, breathe) means to enfold in arms, to welcome, to embrace. To salute one (not in a military sense), greet, bid, wish well to. In classical literature aspazomai can also be used of physical expressions of welcome, such as “embrace” and “kiss.” The only other use in Mark is Mark 15:18 where the soldiers mocked Jesus and "began to acclaim Him, “Hail, King of the Jews!” C H
Marcos 9
Wuest on mute - The word emphasizes the sound of the word rather than the meaning. Hence, the boy could not utter a speech sound. The boy was demon-possessed. The demon had bound the boy’s tongue and vocal organs. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission)
Marcos 9
Wuest - The Greek has it, “But they kept on being quiet.” No wonder. Our Lord was facing a cruel death, and they were nursing their ambitions. They were ashamed. Swete says that the dispute as to who should be greatest, was probably suggested by the selection of the Three for the mysterious ascent of Hermon, and the prominence of Peter among the three. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Of course their silence could not hide the truth from Jesus for Lk 9:47+ says "But Jesus, knowing what they were thinking in their heart." There is that ugly heart problem again! Our problems always originate from our fleshly heart, and in the case of the disciples was a mixture of "evil thoughts...deeds of coveting...envy...pride, foolishness." (Mk 7:21-22+). Anderson - Faced with the question posed by the one prepared to surrender himself to the lowliness and obscurity of the cross, they whose thoughts are all of their own status and prestige can have nothing to say.” Silent (4623) siopao from siope = silence, a hush, properly, muteness, i.e. involuntary stillness, or inability to speak) means to be silent, hold one's peace, say nothing (Mt 26:63; Mk 3:4; 9:34; 14:61; Acts 18:9). To stop speaking or become quiet (Mt 20:31; Mk 10:48; Lk 18:39, 19:40) and here in Luke 1:20 meaning to lose the ability to speak. In one use Jesus commands the wind (and waves) to "Hush!" or quieten down, becoming calm (Mk 4:39). In classic Greek it was a command to “be silent” (Iliad 23.568; Odyssey 17.513) Socrates before a jury. (Cf Plato before the popular assembly on Aegina, on trial for his life "did not say a single word.") for on the way they had discussed with one another which of them was the greatest - ESV = "they had argued with one another about who was the greatest." Discussed is probably a bit euphemistic, for more likely they were disputing or arguing about who got to sit on the right of Jesus when He took the throne. At this time they all still had a bit of the "Judas Iscariot" syndrome (cf Jn 12:6) in their hearts! This is mind boggling. The Leader has said it would die and they totally forget Mark 8:34-38 and focus on self, not Savior! This continued until even the Last Supper. And there arose also a dispute among them as to which one of them was regarded to be greatest. (Lk 22:24+). Hiebert - Disputed indicates that the disciples had been vigorously discussing, or arguing, a disputed point. The imperfect implies that it continued for some time. Mark does not indicate whether Jesus knew because He had overheard them or knew intuitively; Luke 9:47 implies the latter....among themselves is emphatic by its position at the beginning of the clause in the original and indicates that the argument had been carried on in a close face-to-face relationship. They had argued on the way back to Capernaum....The argument apparently was stimulated by the privileges which had been given to Peter, James, and John. Supposing that obtaining rank now among them would assure rank in the future kingdom, they argued about who would have the chief place under Jesus in the messianic kingdom. Questions of rank were important to the Jews and arose repeatedly among them (cf. Luke 14:7–11). “Pride and ambition are temptations in every age.” The dispute shows that the disciples did not regard Peter as having been assigned a position of primacy among them at Caesarea Philippi (Matt. 16:17–19). (Gospel of Mark - An Expositional Commentary) Discussed (1256) dialegomai from diá = denoting transition or separation + légo = speak; English = dialogue; noun derived = dialektos = speaking a specific language of a country) means to engage in an interchange of speech. It means to think different things with oneself, to mingle thought with thought and so to ponder or revolve in one's mind. To reason as one might do using thoughtful arguments to persuade another. Most uses in Acts - Mk. 9:34; Acts 17:2; Acts 17:17; Acts 18:4; Acts 18:19; Acts 19:8; Acts 19:9; Acts 20:7; Acts 20:9; Acts 24:12; Acts 24:25; Heb. 12:5; Jude 1:9 QUESTION - Who is greatest in the kingdom? ANSWER - The greatest person in the kingdom will of course be Jesus. After that, ranking the greatest is full of surprises. Matthew 18:1–5 records, “At that time the disciples came to Jesus and asked, ‘Who, then, is the greatest in the kingdom of heaven?’ [Jesus] called a little child to him, and placed the child among them. And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me’” (see also Mark 9:35–37; Luke 9:46–48). This incident occurred after the Transfiguration and after Jesus’ second prediction of His death. Jesus had also just spoken about paying temple taxes, essentially claiming exemption as the Son of God yet miraculously providing for both Peter’s tax and His own so as not to cause offense. Too, Jesus had healed a demon-possessed boy whom His disciples were unable to heal (Matthew 17:14–21). Jesus’ power was evident, and the disciples recognized Him as Messiah and King. Evidently, they were interested in what their roles would be in Jesus’ kingdom. Rather than provide qualifications for the greatest or talk about a hierarchical structure, Jesus said those who became like children—humble—were the greatest (Matthew 18:4). Interestingly, after Jesus talks about the greatest being like a child, John tells Jesus that he had tried to stop others who were casting out demons in Jesus’ name (Mark 9:38; Luke 9:49). Apparently, the lesson had not quite sunken in, or perhaps John was convicted by Jesus’ words and chose to confess his mistake. Jesus explained that what mattered was not who was doing the works but the Name in which the works were being done. It is God who deserves the glory, not an elite group of His followers. We also see in Matthew 20 and Mark 10 a request from John and James to sit with Jesus in His kingdom. Jesus replied by asking them if they were able to suffer as He was going to suffer. He then said, “To sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father” (Matthew 20:23). Being great in God’s kingdom is not about prestige or privilege. Rather, it involves responsibility and sacrifice. Jesus told His disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it. What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done” (Matthew 16:24–27). To be great is to serve self-sacrificially. Being great in God’s kingdom is about giving oneself for the sake of God’s glory and for the benefit of others. Luke 22 tells about another dispute among the disciples about who was the greatest, this time during the Last Supper. Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (Luke 22:25–27). This is the same night Jesus performed the service of the lowest of servants by washing His disciples’ feet. John 13 tells us Jesus did this because of His love for the disciples and also fully knowing His own relationship with the Father. Again, we see that the greatest is not the one with power or prestige, but the one who is secure in the Father’s love and willing to serve. Consistent in Jesus’ teaching is that His kingdom is not like the kingdoms of this world. Humans tend to be concerned with social status, political clout, and pecking order. We tend to rank people according to how things look to us in this world, but Jesus warned that using earthly criteria will never give us an accurate picture of rank in God’s kingdom. Human judgment will give way to God’s some day: “Many who are first will be last, and many who are last will be first” (Matthew 19:30). Rather than strive to be the greatest in this world, we should simply trust in Jesus and serve others, thereby serving Him. Positions of power are meant to be positions of service. Rather than lord power over others, we are to use any influence or resources we have to serve others. The greatest in the kingdom are those who have the humility of a child and the meekness of Jesus. “Blessed are the meek, for they will inherit the earth” (Matthew 5:5). What is valued in God’s kingdom is loving the way He loved us—selflessly. GotQuestions.org Mark 9:35 Sitting down, He called the twelve and said to them, "If anyone wants to be first, he shall be last of all and servant of all." Wuest And having sat down, He called the twelve and says to them, If, as is the case, anyone is desiring to be first, let him be last of all and a servant of all. (Wuest) NET Mark 9:35 After he sat down, he called the twelve and said to them, "If anyone wants to be first, he must be last of all and servant of all." NLT Mark 9:35 He sat down, called the twelve disciples over to him, and said, "Whoever wants to be first must take last place and be the servant of everyone else." ESV Mark 9:35 And he sat down and called the twelve. And he said to them, "If anyone would be first, he must be last of all and servant of all." NIV Mark 9:35 Sitting down, Jesus called the Twelve and said, "If anyone wants to be first, he must be the very last, and the servant of all." GNT Mark 9:35 καὶ καθίσας ἐφώνησεν τοὺς δώδεκα καὶ λέγει αὐτοῖς, Εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος. KJV Mark 9:35 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. YLT Mark 9:35 and having sat down he called the twelve, and he saith to them, 'If any doth will to be first, he shall be last of all, and minister of all.' ASV Mark 9:35 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. CSB Mark 9:35 Sitting down, He called the Twelve and said to them, "If anyone wants to be first, he must be last of all and servant of all." NKJ Mark 9:35 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." NRS Mark 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." If (first class conditional = assumed to be true): Mk 10:42-45 Pr 13:10 Jer 45:5 Mt 20:25-28 Lu 14:10,11 18:14 Jas 4:6 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Mark 10:42-45+ Calling them to Himself, Jesus said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. 43 “But it is not this way among you, but whoever wishes to become great among you shall be your servant (diakonos); 44 and whoever wishes to be first among you shall be slave of all. 45 “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” Matthew 18:2+ And He called a child to Himself and set him before them, Luke 9:47+ But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.” THE WAY UP IS DOWN! WOE! See Spiritual Paradoxes in the Christian Life These details are only in Mark. Sitting down, He called the twelve - Taking this position Jesus assumed the traditional position of a teacher which suggested an important lesson was about to unfold! (Mt. 5:1; Mt 13:1; Luke 5:3; John 8:2) Gilbrant has a good suggestion that "Perhaps jealousy had developed among the Twelve because three had been privileged to witness the Transfiguration; now they all needed to be instructed in Kingdom greatness." (CBL-Mark) Wuest - Expositors says: “Every word here betokens a deliberate attempt to school the disciples in humility. The Master takes His seat, calls His scholars with a magisterial tone.” Swete says: “The intention of the Master is not to enact ‘a penal provision against seeking the mastery,’ but to point out the way to true greatness. The spirit of service is the passport to eminence in the Kingdom of God, for it is the spirit of the Master who Himself became servant of all.” The word “servant” here is diakonos (διακονος), used of one who ministers to another. The “if” Jesus uses is the particle of a fulfilled condition. Jesus recognizes that they wanted to be first. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) And said to them, "If anyone wants (thelo in the present tense = continually desires) to be first - Wants speaks of resolve, determination to be first or chief among peers. And so this assumes that they really have that desire ("if" = assumed to be true - 1st class conditional), the "want to," to do it the right way. It is not wrong to desire it (cf Paul's words in 1 Ti 3:1), but is wrong to desire to attain it in the wrong way (self-serving) and for the wrong reasons (vain ambitions). Jesus proceeds to give a two step plan for "stepping up" in the eyes of the Lord. (1) last place and (2) lowest place (servant). This is Jesus' radical, revolutionary definition of greatness! And if we need some motivation to pursue this downward call, all we need to do is memorize and meditate on Jesus' words in Mark 10:45+! It will give us a chance to practice the radical discipleship He calls for in Mk 8:34-38+! Jesus taught that the passport to eminence in the Kingdom is the spirit of voluntary service to others. -- Gilbrant Hiebert - Desire or “will,” indicates his continuing resolve or determination to occupy the position of being first, not absolutely but in relation to those around him (Gospel of Mark - An Expositional Commentary) Williamson - Jesus does not despise the desire to be first, but his definition of greatness stands the world’s ordering of priorities on its head and radically challenges a fundamental assumption about achievement.” Utley on IF...wants - This is a FIRST CLASS CONDITIONAL SENTENCE, which is assumed to be true from the author’s perspective. Jesus did not condemn ambition, but defined it in terms of the new ethic of the Kingdom of God. Greatness is linked to service (cf. 10:31, 45; Matt. 20:26; 19:30; John 13:5), not control or power! God’s Kingdom is so different from human societies. These words are a good example of how Jesus repeated His teachings in different settings and at different times (cf. Mk 10:43–44; Matt. 23:11; Luke 22:24–25). (Mark 9 Commentary) Wants (desires, wills wishes) (2309) thelo see study of derivative thelema; see synonyms boule and boulomai) is a very common NT verb (208x) which primarily refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish (in Jn 15:7 in context of prayer). To apply oneself to something (or to will). Thelo "expresses not simply a desire, but a determined and constant exercise of the will." (W E Vine) The reader should realize that thelo is one of those Greek words that is somewhat difficult to define with absolute consistency. For example, some sources state that thelo refers to a thoughtful, purposeful choice, not a mere whim or emotional desire, while Kenneth Wuest says thelo expresses "a desire that comes from one's emotions" and "boulomai a desire that comes from one's reason." (see more detailed discussion below). W E Vine says thelo "chiefly indicates the impulse of the will rather than the tendency (boulomai). The different shades of meaning must be determined by the teaching of the Scriptures generally or by the context." Thelo expresses not only desire, but executive will, active volition and purpose (1Cor 10:20). Thelo will still be expressed by men and women who have in this life said they were "not willing" to believe in Christ and thus they were thrown in the place of eternal torment (see Luke 16:26), where they will still possess wishes, desires and wants, which can no longer be satisfied or fulfilled! This to me is simply a horrible thought, but it is what Scripture teaches. May such a dire end prompt us, yea, even impel us to boldly, lovingly proclaim the Gospel to any and all who will listen! he shall be last of all - Don't miss the two "all's!" (last of all...servant of all) Shall be last is best taken as a volitive (speaks of volitional choice) future; “he will be last” by his own deliberate choice. This is the absolute antithesis of pride (Note the middle letter of prIde is "i" and it is the "BIG I" the selfish center of our being, our essence, our rotten core!), he will voluntarily humble himself to assume the position of being last. Beloved, don't attempt this in reliance on your own strength! Self does not like to "step down." In short, this is not natural, but supernatural...and can be accomplished no other way! This principle echoes of one of Jesus' sayings on the Sermon on the Mount “Blessed are the poor in spirit, for theirs is the kingdom of heaven." (Mt 5:3+) Notice the paradoxical principle again = paupers become rich. And servant of all - This is the "Jesus way" of achieving the position of being first. The point of servant of all is that being a servant will express itself in voluntary services to others. Servant is diakonos, used only one other time by Mark (Mk 10:43+). Play A Servant of All (western style or another version) Hiebert - True humility is not self-depreciation and humiliation, but an attitude of unselfishness and self-forgetfulness which seeks the welfare of others. Humility and service are not only the passport to greatness in Christ’s kingdom but also the very essence of greatness in His kingdom. (Gospel of Mark - An Expositional Commentary) Servant (minister, deacon) (1249)(diakonos see related words diakoneo, diakonia) is of uncertain origin. Some say it is from dia (through) + konis (dust) which denotes one who hurries through the dust to carry out his service. (Thayer and others doubt this derivation for technical reasons). Vine says that diakonos is probably from diako which means to hasten after, to pursue and so to run on errands. "Then the root idea is one who reaches out with diligence and persistence to render a service on behalf of others. This would imply that the deacon reaches out to render love-prompted service to others energetically and persistently." (Hiebert) This word group (diakonos, diakoneo, diakonia) focuses on the rendering or assistance or help by performing certain duties, often of a humble or menial nature, and including such mundane activities as waiting on tables or caring for household needs, activities that to many would seem to be without dignity (not true of course in God's eyes, Pr 15:3, Rev 22:12+). In summary, the basic idea of this word group is that of humble, submissive, personal service, with less emphasis on a specific office or a particular function. John
Marcos 9
Wuest - Jesus uses the child as a rebuke to the disciples. Swete says that the answer to the question as to who is greatest, is found in the character of the child, “the most childlike and trustful, the least self-conscious and self-sufficient. He who recognizes and welcomes such, because he sees in them the type of character which Christ Himself approved and exhibited, recognizes and welcomes Christ Himself—is a true and loyal disciple.” (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Related Resources: How did Jesus interact with children? | GotQuestions.org What does it mean that Jesus loves the little children? | GotQuestions.org Mark 9:37 "Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me." Wuest Whoever receives one of such little children in my Name, receives Me. And whoever receives Me, does not receive Me but the One who sent Me. (Wuest) NET Mark 9:37 "Whoever welcomes one of these little children in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me." NLT Mark 9:37 "Anyone who welcomes a little child like this on my behalf welcomes me, and anyone who welcomes me welcomes not only me but also my Father who sent me." ESV Mark 9:37 "Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me." NIV Mark 9:37 "Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me." GNT Mark 9:37 Ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με. KJV Mark 9:37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. YLT Mark 9:37 'Whoever may receive one of such children in my name, doth receive me, and whoever may receive me, doth not receive me, but Him who sent me.' ASV Mark 9:37 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. CSB Mark 9:37 "Whoever welcomes one little child such as this in My name welcomes Me. And whoever welcomes Me does not welcome Me, but Him who sent Me." NKJ Mark 9:37 "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me." NRS Mark 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." receives: Mt 10:40-42 18:3-5,10 25:40 Lu 9:48 receive: Lu 10:16 Joh 5:23 10:30 12:44,45 14:21-23 1Th 4:8 Mark 9 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 18:4-5+ Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. 5 “And whoever receives one such child in My name receives Me; Luke 9:48+ and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.” WELCOMING A CHILD Whoever...whoever - This blessing is open to all comers, to anyone. Receives one child (paidion) like this in My name receives (dechomai) Me - In My name is "upon the basis of My Name," or in the character of Jesus. But take note that Jesus is not saying His Name is "magical" like we could say "Shazam Jesus" and something supernatural would transpire! The supernatural power is not in the letters that spell "J.E.S.U.S" but in the Person Who carries that glorious Name and Who dispenses His supernatural power through His indwelling Spirit (referring to believers after Pentecost) according to His good and acceptable and perfect will and ultimately for His great glory and honor, not that of the one who even properly uses His great Name! We are but conduits, pious pipelines for His power for His glory (cf "vessels of honor" 2 Ti 2:21+).