Mark

9:30-37

The journey to God's mountain, 6:1-10:52

3. The new law, 9:14-10:52

ii] Jesus teaches suffering and true discipleship #2.

Jesus now sets about preparing the disciples for the cross and beyond. First he again predicts his passion and resurrection, v30-32, and then, after an unfortunate discussion among the disciples over seniority, Jesus explains, as he did with the first prediction of his death, the true nature of discipleship v33-37. "Greatness in the Kingdom is something utterly different from what the world counts as greatness. .... True greatness is service, service is true greatness", Hunter.

In this passage Mark confronts us with two truths, first, he wants us to come to grips with "the fact and meaning of God's chosen way to establish his kingdom in this world", and second he challenges "all human desires to make religion an opportunity for personal aggrandizement", Hurtado. In this the second of three passion predictions, the special insight we are given to God's way of establishing his kingdom is in the fact that Jesus is "handed over", in the sense of God handing someone over to judgment, v30-32. The associated exposition on discipleship consists of a narrative concerning seniority with two embedded sayings, v33-37: i] Service defines greatness, v35b; ii] Service receives/embraces the forgiven sinner, v37.

exelqonteV (exercomai) aor. part. "they left" - having gone out. Attendant circumstance participle expressing action accompanying the main verb "they were passing", as NIV, but possibly a temporal clause, "when they left there they passed through ..."

kakeiqen "that place" - "thence / from there", Zerwick.

dia + gen. "through [Galilee]" - through. "Go through / pass through", TH.

ouk hqelen (qelw) imperf. "Jesus did not want anyone" - he did not want. The imperfect, being durative, expresses ongoing action.

iJna + subj. "-" - that. Here introducing a dependent statement expressing what Jesus willed. A dependent statement in the form of an object clause would properly be formed by an infinitive, but hina + subj. had started to take over this role even though it was commonly used to form an adverbial clause of purpose (final clause), cf. Zerwick #406/7. So, the sense may best be expressed as an infinitive; "Jesus did not wish [his presence] to be known", Barclay.

tiV gnoi "to know where they were" - [that] anyone should know. "Presence / where they were" assumed. Not for the purpose of maintaining the messianic secret, but for an opportunity to teach the disciples, cf. v31a.

gar "because" - for. Here causal. "For he was occupied with teaching his disciples", Cassirer.

edidasken (didaskw) imperf. "he was teaching" - The imperfect is not necessarily expressing durative action as it is common to use the imperfect in verbs of speech, cf. Zerwick #272.

oJti "-" - Introducing a dependent statement, direct speech.

oJ uiJoV tou anqrwpou "the Son of Man" - Jesus' self designation. As a messianic title it maintained the messianic secret in that in Aramaic the phrase could be understood as simply "a man", but of course the title refers to Daniel's "Son of Man", the coming one, the one who comes to the Ancient of Days to receive glory, honor and power and take up his eternal reign, cf. Dan.7:13.

paradidotai (paradidwmi) pres. pas. "is going to be betrayed" - is being handed over, given over, delivered up to "oppressive and violent treatment", Gundry. The present tense is interesting such that "being given over to wicked men" is possibly intended, although it is usually treated as a present tense with future force, "will be ....", Taylor, Moule. The possible meanings of the word prompt translations like "will be betrayed / arrested", but the word has significant LXX precedence, "is being handed over / delivered up" [by God = divine passive] into human hands, even of being delivered up to judgment. So Jesus, as the suffering servant, preaches and is delivered up [by God (through Judas?)], cf. Isa.19:4, 53:6, 12, Dan.4:14.... Although it is possible that the present tense is actually referring to the action of being handed over as a present ongoing reality, it is likely that it simply reflects the underlying Aramaic participle, the action of which will take place in the immediate future, so "will be given into the power of men", Cassirer.

eiV ceiraV anqrwpwn "into the hands of men" - to the hands of men. Not "given over / handed over by (dative) human hands", but "to / into". The NIV literal translation means "into the power of men", TH, Barclay, ...

apoktenousin (apokteinw) fut. "they will kill [him]" - "Execute".

meta treiV hJmeraV "after three days" - cf. Hos.6:2, Dan.7 = the suffering and speedy vindication of the Son of Man.

anasthsetai (anisthmi) fut. "he will rise" - he will arise, rise up. Vindication.

The reasons for the disciples' lack of knowledge and their hesitation in seeking clarification is of no interest to Mark and so should probably be of no interest to us! Mark's "emphasis falls on ignorance and fear as such, because they provide foils that make Jesus' foreknowledge and awesomeness stand out", Gundry.

de "but" - but, and. Obviously adversative here.

oiJ "they" - "The disciples".

hgnooun (agnow) "did not understand" - were ignorant = not understanding. The disciples did not fully understand the Christ event until after the resurrection.

to rJma (a atoV) "what he meant" - the word, saying. Here of Jesus' "prophecy / prediction", BAGD.

eperwthsai (eperwtaw) aor. inf. "to ask [him] about it" - to ask, inquire. The infinitive is complementary, completing the sense of the verb "were afraid", while "him" functions as the object of the infinitive. "About it" added for meaning; "they were too afraid to ask him what his words meant", TH.

genomenoV (ginomai) aor. part. "When he was [in the house]" - being. The participle is adverbial, probably forming a temporal clause, as NIV.

dielogizesqe (dialogizomai) imperf. "[what] were you arguing about" - [what] were you discussing, debating, disputing. Variant addition proV eJautouV, "among yourselves". Not necessarily "arguing"; "what were you discussing ...?" Cassirer.

en th/ oJdw/ "on the road" - on the way. As with the first passion prediction, it is possible that Jesus has delivered the second while travelling from the region of Mt. Hermon and Caesarea Philippi, through northern Galilee to Capernaum, ie. while travelling (although detailed geographical movement in the gospel may be Mark's construction). Anyway, while travelling discussion on the issue of seniority ensues. "What were you discussing while we were travelling?"

de "but" - but, and. Adversative.

proV + acc. "-" - [they were being silent] to, toward [one another]. Expressing the not so common sense of association, "with, in company with".

gar "because" - for. Here causal.

en th/ oJdw/ "on the way" - The repetition of this phrase used in v33 is not present in some texts. Obviously some scribes "did not recognize the deliberate Markan emphasis", Boring.

dielecqhsan (dialegomai) aor. "they had argued" - they discussed. Used only here in Mark. Possibly "argued", but better "debated / discussed". The aorist is used to express a perfective aspect, ie. completed action, but obviously requires a pluperfect in English; "they had been arguing with each other", Barclay.

meizwn (megaV) comp. adj. "greatest" - greater. Another example where NT Gk. uses the comparative for the superlative when properly the comparative should only be used for the superlative if the comparison is between two items. Origin notes that it was only natural for the disciples to discuss the issue of precedence given that Jesus had selected three particular disciples to accompany him up the mountain. Mark does not say that Jesus was angry with the disciples for discussing this issue, nor does he actually say why the disciples were reticent to tell Jesus what they were discussing. It is usually understood that the disciples were somewhat guilty, but they may not have wanted Jesus to know that they were discussing the why's and wherefore's of his singling out of three of their number.

Mark now records a series of discipleship sayings running through to v50. They are linked by common phrases, although they are most likely separate sayings delivered by Jesus on a number of different occasions. Such sets of sayings have a common beginning and ending, eg. "be at peace with each other", v50. In the first saying Jesus makes the point that the servant takes precedence in the kingdom of God.

kaqisaV (kaqizw) aor. part. "sitting down" - having sat down. Expressed as a participle, as NIV, or possibly as an adverbial clause, temporal, "when he sat down", or causal, "so [as a result] he sat down", Moffatt. This is the normal posture for a Rabbi, he sits to teach and his disciples stand to hear.

efwnhsen (fwnew) aor. "Jesus called" - he called out, shouted. The word expresses speech with a raised voice. It is probably used to emphasize what Jesus is about to say (assisted by the historic present "and says"), even displaying "the vigor with which Jesus exercises authority over his disciples", Gundry; "so Jesus drew his disciples close to him and emphatically told them ..."

ei + ind. "if" - Forming a 1st class conditional sentence where the condition is assumed to be true, "if, as is the case, .... then .."

einai (eimi) "[wants] to be" - [wills, wishes] to be. The infinitive is complementary, completing the sense of the verb "wishes".

prwtoV adj. "first" - First in rank.

estai (eimi) fut. "he must be" - he will/shall be. It is usually regarded that the future tense here has strong imperatival force, "he shall be" = "he must be", but a predictive future should not be ruled out, particularly as most imperatival futures are 2nd person. If we read the future as taking imperatival force we end up following Taylor who argues that Jesus is rebuking "personal ambition"; if, on the other hand, we read the future as predictive, then we are more inclined to understand Jesus' words as kingdom truth, namely that in the kingdom it is the servant who takes precedence; "whoever will be last, will be first of all". Of course, this does not promote the idea that we should strive to be last so that we can be first, rather that in the kingdom precedence is gauged on the basis of service, Christ being the servant's servant, par excellence. The term "servant of all" is often understood as a form of cross-bearing discipleship which parallels Jesus' life-giving sacrifice - the way of glory is through suffering and death. Jesus does link his sacrifice with servanthood, although it does not necessarily follow that servanthood equals sacrifice. Note the similar context found in 10:41-45.

escatoV adj. "last" - Last in rank.

diakonoV (oV) "the servant [of all]" - servant, slave. "Servant", servanthood, exegetes what Jesus means by "last". That is, "discipleship corresponds to Christology; as the Messiah is the servant who gives himself for others", Boring. "True greatness is a matter of humble service", Cranfield.

pantwn gen. adj. "of all" - Expressing a universal application.

Mark now records the second independent saying with its narrative introduction. Of course, independent or not, the saying must be interpreted within its context as contributing to the issue of precedence. "Jesus actions of taking the child into the middle of the circle of the disciples, picking him up, and hugging him, illustrate the servant-like attitude that he wishes to inculcate", Marcus. Such is humble service and is regarded by Jesus as if done to him, and similarly regarded by the Father as if done to him. Thus, such service determines greatness/precedence in the kingdom of God. It is likely that the service / servanthood that Jesus is referring to is the receiving / welcoming / accepting of a member of lost and broken humanity who grips the slender thread of divine mercy. The paidion represents the lost and the disciples are encouraged to receive the lost as Jesus received the lost (and received them), illustrated now in his receiving of the child. Such is servanthood of the Jesus kind, a kind defining greatness in the kingdom of God. There are, of course, other possibilities. The service is often understood in evangelistic terms; "whoever welcomes an evangelist (paidion) welcomes Jesus." Yet here, the context has nothing whatsoever to do with evangelism. Jesus' words are directed to the disciples, not unbelievers. The service is also often understood as specifically done to a poor believer, or a believing child, or children in general, or even insignificant humanity, ..... The service is also sometimes understood mystically; "it is the risen Christ who is met in the child", Boring, cf. Matt.25:31-46.

labwn (lambanw) aor. part. "he took [a little child]" - having taken [a child]. The participle is probably adverbial, temporal, "then he took a little child", Moffatt.

esthsen (iJsthmi) aor. "had [him] stand" - he set, made stand. "Calling a child to his side", Junkins.

en mesw/ autwn "among them" - in the midst of them. Possibly "in front of them", Zerwick; "made him stand where they could all see him", Barclay.

egagkalisamenoV (enagkalizomai) aor. part. "taking him in [his] arms" - having embraced, taken into arms [him]. Attendant circumstance participle expressing action accompanying the verb "he said".

oJV an + subj. "whoever" - if who = whoever. Introducing an indefinite relative clause, the first of two conditional clauses where the condition is hypothetical, "if (whoever), as may be the case, ... then ..."

dexhtai (decomai) aor. subj. "welcomes" - receives, welcomes, accepts.

eJn neu. adj. "one" - one.

twn toioutwn paidiwn "of these little children" - of such as these children. As for the identification of the paidion Cranfield offers two possibilities which can be further divided: i] "because the paidion belongs to me - as a believer": a) A believing-child. Gundry argues that a believing-child is received "on the ground of my name" which "specifies the basis of that acceptance, viz., his (Christ's) own reception of such a child"; b) A lowly believer. The weak members of the Christian community who mediate the presence of Christ, cf. Boring; c) All believers; d) Evangelists/ministers. Evans argues that "in my name", which serves to qualify "welcomes/receives/accepts", is making the point that "if someone comes in the name of Jesus, he must be received, for that is equivalent to receiving Jesus himself". Note that in Aramaic the word for "servant" and "child" is the same; e) Seekers. Disciples are to be like Jesus who receives/embraces the paidion, the lost - the hungry, thirsty, lonely, naked, sick and imprisoned who seek the mercy of God, cf. Edwards. ii] "because the paidion (in his human need and without necessarily being a believer) is my representative": a) Children in general; b) Insignificant humanity. Forgiven sinners in general seems best - from the apprentice to the old tradesman.

epi + dat. "in" - upon, over, on. Probably parallel to en, "in my name", taking a causal sense, "on the basis of" = "on account of / because of" ; "because of me", CEV.

tw/ onomati mou "my name" - the name of me. The "name" represents the person, so "the name of Jesus" = the person of Jesus himself, his personal character and being, cf. Danker. Thus, invoking the name as the authority for the action. So "whoever receives one of these paidion out of respect for me ....", cf. Zerwick, ie. "on the basis of / out of respect for the person I am, my authority, etc. receives me". "Because this action is something I desire", Cranfield.

eme decetai pres. "welcomes me" - receives me.

ouk ...... alla "[does] not [welcome me] but" - "Not so much ..... as .....", Zerwick.

ton aposteilanta (apostellw) aor. part. "the one who sent [me]" - the one having sent. Participle as a substantive. "The one who sent me forth", Cassirer.

Mark Introduction

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