Jesus Loves Children!

¹³ One day some parents brought their children to Jesus so He could touch and bless them. But the disciples scolded the parents for bothering Him. ¹⁴ When Jesus saw what was happening, He was angry with His disciples. He said to them, “Let the children come to Me. Do not stop them! For the Kingdom of God belongs to those who are like these children. ¹⁵ I tell you the truth, anyone who does not receive the Kingdom of God like a child will never enter it.” ¹⁶ Then He took the children in His arms and placed His hands on their heads and blessed them (children). Mark 10:13-16 (NLT)

After Jesus’ teaching on the priority of marriage (Matthew 19:1-9; Mark 10:1-12), some parents brought their children to Jesus so He might touch and bless them (Mark 10:13; see also Matthew 19:13; Luke 18:15). How fitting that Jesus’ teaching about marriage and divorce is followed by His blessing of the children (see Matthew 19:1-9; Mark 10:1-12). Children are the greatest sufferers from divorce. During Jesus’ public ministry, people commonly brought their sick friends and relatives to Jesus for healing, but on this occasion, some brought their young children. Some children were infants in arms (Luke 18:15) while others were young children able to walk.

However, Jesus’ disciples rebuked the parents and push the children away, telling them not to bother Jesus (Mark 10:13; see also Matthew 19:13; Luke 18:15). Obviously, the disciples thought the children were unimportant and unworthy of Jesus’ time. When Jesus saw what was happening, He became outraged, indignant, and extremely angry with His disciples (Mark 10:14). Jesus’ indignant response shows the disciples were demonstrating the wrong attitude toward children (see also Matthew 18:5-6, 10). Children are God’s gift (Psalm 127:3; see also Genesis 1:28). Jesus did not look on children as a curse or a burden. Instead, Jesus welcomed the children and considered children important (see also Mark 9:36; see also Matthew 18:2; Luke 9:47). The Gospels previously revealed Jesus’ love and concern children (e.g., see Matthew 18:1-5; Mark 5:41-43; Mark 9:33-37, 42; Luke 9:46-48). No one is too unimportant for the loving attention of Jesus.

Then, Jesus said to His disciples, “Let the children come to Me, for the Kingdom of God belongs to such as they. Do not send them away!” (Mark 10:14, TLB; see also Matthew 19:14; Luke 18:16). Jesus welcomed the children because the children had the kind of faith and trust needed to enter God's Kingdom. According to Jesus, “anyone who refuses to come to God as a little child will never be allowed into His Kingdom” (Mark 10:15, TLB; see also Matthew 19:14; Luke 18:17). Jesus did not mean that heaven is only for children, but that people need childlike attitudes of trust, obedience, and dependence upon God to enter God’s Kingdom. Then, Jesus took the precious children into His loving arms, laid His caring hands on their heads, and He blessed the children (Mark 10:16; Matthew 19:15).

Unspoiled children are humble, trusting, and dependent upon their parents. Jesus wants all God’s people to possess childlike attitudes of wholehearted acceptance, unwavering faith, and total trust in God for all their needs, help, and protection (Matthew 19:14; Mark 10:15, Luke 18:17; see also Proverbs 3:5-6). God’s people are to live by faith in Him and not by sight (Habakkuk 2:4; see also Romans 1:16-17; 2 Corinthians 5:7; Galatians 3:11; Hebrews 10:37-38). God’s Kingdom belongs to everyone who, like children, are prepared to receive the Kingdom as a gift of God (see Matthew 18:4-6; Matthew 19:14; Mark 10:14; Luke 18:16). To receive God’s goodness and grace, we must receive God’s Kingdom with childlike faith – total trust, full dependence, humbleness and complete sincerity upon God’s mercy and grace (Matthew 11:25; Matthew 18:3; 1 Peter 2:2). We receive all God’s good promises by wholeheartedly trusting, obeying, and believing in Him!

In this passage, Jesus was not teaching gullibility and naivety to enter Gods’ Kingdom, as if Christians must be unwise, fools, or reckless. Instead, Jesus was teaching an attitude of dependence, obedience, and faith in God. Without faith, it is impossible to please God and receive God’s blessings and salvation (Hebrews 11:6). Sin is fundamentally independence from God’s total authority and reign over our daily lives. The right attitude for approaching God is child's simplicity, meekness, and receptivity (see Psalm 37:11; Luke 18:9-14). Entrance into God’s Kingdom requires childlike faith, obedience, love, humility, and dependence on God. The meek (humble) will inherit God’s peace and blessings (Matthew 5:5; see also Psalm 37:11; Romans 4:13). Jesus’ model for discipleship is total dependence on God and self-emptying. Nevertheless, God wants us to be childlike – dependent, teachable, and humble, but not childish – immature, stubborn and selfish!

The Holy Scriptures provide many examples of the importance of faith and obedience in God to receive His good blessings (e.g., Hebrews 11). In the Old Testament book of Numbers, some ancient Israelites did not receive God’s full promises of a good land flowing with milk and honey because they simply failed to believe and trust that God was with them and would protect them. The ancient Israelites became fearful when they heard about the giants living in the land God had promised. Due to their lack of trust and dependence on God’s protection and grace, the ancient Israelites age 20 and older lived in the wilderness outside the Promised Land for 40 long years (read Numbers 14)! In New Testament book of Romans, the Apostle Paul stressed to the early church the importance of faith to receive eternal life and all God’s good promises (Romans 1:16-17; Romans 4). God is real, and He wants everyone to trust Him and never lose faith in His goodness, mercy, and protection.

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Priority of Marriage

¹ Then Jesus left Capernaum and went down to the region of Judea and into the area east of the Jordan River. Once again crowds gathered around Him (Jesus), and as usual He was teaching them. ² Some Pharisees came and tried to trap Him with this question: “Should a man be allowed to divorce his wife?” ³ Jesus answered them with a question: “What did Moses say in the Law about divorce?” ⁴ “Well, he permitted it,” they replied. “He said a man can give his wife a written notice of divorce and send her away.” ⁵ But, Jesus responded, “He wrote this commandment only as a concession to your hard hearts. ⁶ But ‘God made them male and female’ from the beginning of creation. ⁷ ‘This explains why a man leaves his father and mother and is joined to his wife, ⁸ and the two are united into one.’ Since they are no longer two but one, ⁹ let no one split apart what God has joined together.” Mark 10:1-9 (NLT)

As Jesus was leaving Capernaum, He went southward to the Judean borders on His way to the city of Jerusalem (Mark 10:1; see also Matthew 19:1; Mark 10:32). Once again, large crowds of people gathered around Jesus (Mark 10:1; see also Matthew 19:2). As always, Jesus began to teach the people (Mark 10:1; see also Matthew 4:23; Mark 2:13; Mark 4:2; Mark 6:6, 34). In Matthew’s Gospel, Jesus healed the people (see Matthew 19:2).

During His teaching and healing session, some Pharisees came and asked Jesus, “Should a man be allowed to divorce his wife?” (Mark 10:2, NLT; see also Matthew 19:3). Of course, these Pharisees were trying to trap Jesus (Mark 10:2; see also Matthew 19:3). During Jesus’ time and today, divorce was and continues to be a controversial and important issue. No matter Jesus’ answer, He would offend someone in the crowd, and even offend Roman authorities such as Herod Antipas and Herodias. Herod had already killed John the Baptist for speaking out against divorce and adultery (see Mark 6:17-29). Thus, the Pharisees hoped to trap Jesus too because Jesus was now in Herod Antipas’s territory (Mark 10:2; see also Matthew 19:3).

In Jesus’ day, the Jews debated two conflicting views on divorce: the Hillel view and the Shammai view. Both Rabbi Hillel and Rabbi Shammai were famous first-century Jewish scholars. These two conflicting views provided grounds for divorce based upon Deuteronomy 24:1-4 and the controversial statement that a man finds “some uncleanness in her” (Deuteronomy 24:1, NKJV). The followers of Rabbi Hillel maintained a liberal or lax view of Deuteronomy 24:1. The Hillel view permitted a man to divorce his wife for any trivial and flimsy reason, even the burning of his food. However, followers of Rabbi Shammai interpreted Deuteronomy 24:1 conservatively and taught that the critical words “some uncleanness” referred only to sexual immorality, such as adultery. However, both the Hillel and Shammai views never allowed a woman to divorce her husband on any grounds. Nonetheless, Roman women did have the right to divorce.

Moses’ statement “some uncleanness” in Deuteronomy 24:1 did not include adultery. The Law of Moses did not give adultery as grounds for divorce. Under the Old Testament Law, anybody who committed adultery was stoned to death (see Deuteronomy 22:22; Leviticus 20:10; also see John 8:3-11). This left the innocent spouses free to remarry. The Holy Scriptures take seriously the offense of adultery and marital faithfulness before and during marriage (Exodus 20:14; Deuteronomy 5:18; see also Leviticus 18:20; Leviticus 20:10; Numbers 5:11-31; Matthew 1:19; Romans 13:19; James 2:11). God forbids sexual immorality as well as murder, lying, theft, disobedience to parents, and deception (fraud) (Exodus 20:12-17; Deuteronomy 5:16-21; see also Matthew 19:18-19; Mark 10:18-19; Luke 18:20; Acts 15:20, 29; 1 Corinthians 6:9-10; Galatians 5:19-21; Colossians 3:5-6; Revelation 21:8; Revelation 22:15). 

Jesus used the Pharisee’s trap as an opportunity to review God’s original pattern for marriage. In His response to the Pharisees, Jesus ignored the two conflicting views on divorce (see also 2 Timothy 2:14-19). Instead of debating this controversial issue, Jesus asked the Pharisees if they had read the Holy Scriptures (Matthew 19:4). God’s Word is eternally powerful, corrects us when we are wrong, and teaches us to do what is right (see 2 Timothy 3:16; Hebrews 4:12; 1 Peter 1:23). Thus, Jesus focused His attention on God’s Word to resolve the controversy.

In Mark’s Gospel, Jesus first took the Pharisees to the Law of Moses (Mark 10:3; see also Deuteronomy 24:1-4). Jesus said, “What did Moses say in the Law about divorce?” (Mark 10:3, NLT). The Pharisees responded that Moses permitted divorce and said, “A man can give his wife a written notice of divorce and send her away” (Mark 10:4, NLT; see also Deuteronomy 24:1). Jesus told the Pharisees Moses only allowed divorce as an allowance to the hardhearted wickedness, selfishness, and sinfulness between a man and woman (Mark 10:5). Selfishness always threatens to destroy marriage (see Ephesians 5:21).

However, in Matthew’s Gospel, Jesus took the Pharisees first to the creation story of Genesis before human sin to show God’s original plan for marriage (Matthew 19:4). God created marriage as an intimate and unifying blessing, bonding man and woman in His creation (Genesis 1:27; Genesis 2:21-25; Genesis 5:2). Jesus said that divorce was never God’s original intention (Mark 10:6). From the beginning, Jesus said God made man and woman to be joined together permanently in marriage (Mark 10:6; see also Genesis 1:27; Genesis 5:2). Then Jesus said in Matthew and Mark’s Gospels, “Therefore a man is to leave his father and mother, and he and his wife are united so that they are no longer two, but one. . . . And no man may separate what God has joined together” (Mark 10:7-9, TLB; see also Genesis 2:24; Matthew 19:5-6; 1 Corinthians 6:16; Ephesians 5:31).

In Matthew and Mark’s Gospels, Jesus taught God’s original intention for marriage. Marriage means a covenant commitment between a man and woman based upon oneness, faithfulness, mutual respect, and monogamy (Matthew 19:5-6; Mark 10:7-9; see also Genesis 2:24; Ephesians 5:21, 31; Hebrews 13:4; Revelation 22:15). The marriage relationship is sacred, intimate, and permanent, for the two become one flesh (Mark 10:8; see also Matthew 19:6). God's original design knows nothing of “trial marriages.” Moreover, marriage must be kept holy as marriage is an illustration of the loving, intimate union, and oneness between Christ and His church (Ephesians 5:22-33; see also John 17:20-21). Marriage is a covenant before God and governed by the Word of God (see Malachi 2:14-15; Ephesians 5:30-31). God intends married couples to remain faithful to each other (Mark 10:7). With God’s help, Jesus wanted man and woman to stay together through the holy bonds of matrimony and maintain their physical and spiritual unity (Mark 10:7-9). God hates divorce (Malachi 2:16). Even more, the marriage unit sanctifies and produces godly children (Malachi 2:15; 1 Corinthians 7:14).

¹⁰ Later, when He was alone with His disciples in the house, they (disciples) brought up the subject again. ¹¹ He told them, “Whoever divorces his wife and marries someone else commits adultery against her. ¹² And if a woman divorces her husband and marries someone else, she commits adultery.” Mark 10:10-12 (NLT)

When Jesus was alone with His disciples, the disciples brought up the subject again on divorce (Mark 10:10). Jesus told His disciples, “When a man divorces his wife to marry someone else, he commits adultery against her” (Mark 10:11, TLB; see also Luke 16:18). Furthermore, Jesus said, “If a wife divorces her husband and remarries, she, too, commits adultery” (Mark 10:12, TLB; see also Romans 7:3; 1 Corinthians 7:10-11). Thus in Mark’s Gospels, Jesus eliminated both Jewish conflicting views on divorce (Mark 10:10-12). Jesus affirmed God’s original intention for a permanent marriage (Genesis 2:24; see also Luke 16:18; 1 Corinthians 7:10-11). Note that Jesus included equally included both men and the women in His warning. However, in Matthew’s Gospel, Jesus said marital unfaithfulness (e.g., adultery or fornication) breaks the marriage bond and is an allowable ground for divorce (see Matthew 5:32; Matthew 19:9). Mark and Luke’s Gospels do not include the “exception clause” found in Matthew’s Gospel for sexual immorality (Mark 10:11; Luke 16:18; see also 1 Corinthians 7:10-11). God’s priests were not allowed to marry divorced women (see Leviticus 21:13-15; 1 Timothy 3:1-13; Titus 1:5-9).

Jesus:  ³¹ “You have heard the law that says, ‘A man can divorce his wife by merely giving her a written notice of divorce.’ ³² But I say that a man who divorces his wife, unless she has been unfaithful, causes her to commit adultery. And anyone who marries a divorced woman also commits adultery.” Matthew 5:31-32 (NLT)

Yet, God graciously deals with divorce as with all our sins – through His mercy, grace, and forgiveness (e.g., see Luke 23:34; Luke 23:39-43; John 8:3-11). Jesus did not label divorce as an unforgivable sin that that cannot be forgiven through our genuine confession and repentance (see 1 John 1:9). Yet, divorce is the failure to live up to God’s original intention. God originally designed the marriage commitment to be permanent and unbroken (Genesis 2:24; see also Ephesians 5:31). All three Synoptic Gospels (Matthew, Mark, and Luke) agree that Jesus viewed divorce as sinful. However, God gave people divorce as a concession to human sinfulness and wickedness (Mark 10:4-5; see also Deuteronomy 24:1-4; Matthew 5:31; Matthew 19:7-8). Other than sexual unfaithfulness, death also breaks the marriage bond. When one spouse dies, the other mate is free to remarry because the marriage bond has been broken (see Romans 7:1-3; 1 Corinthians 7:8-9; 1 Timothy 5:14). Nevertheless, God wants unity, mercy, and forgiveness among the parties (see Matthew 6:14; Matthew 18:21-22; Luke 17:3-4). Of course, it is always better that the guilty party confess the sin, genuinely repent, and be restored and forgiven. Those who discover that their mate has been unfaithful should first make every effort to mercifully forgive, reconcile, and restore their relationship.

Sadly, these Pharisees were quoting Moses unfairly and out of context. The Holy Scriptures do not record when divorce first began. The Old Testament passages found at Deuteronomy 24:1-4 neither establishes divorce nor prohibits. Instead, Deuteronomy 24:1-4 simply recognizes a practice that already existed in Israel. Thus, these verses are certainly not suggesting that a man divorce his wife on a whim. The ideal was for one man to marry one woman for life (see Genesis 2:24). Moses allowed divorce; Jesus said, because of the hardness of people's hearts (see Matthew 19:8; Mark 10:5). Essentially, divorce was an accommodation to human weakness and sin. Divorce was a permanent and final act for the couple. Once divorced and remarried to others, the parties could never be remarried to each other (Deuteronomy 24:4). This restriction was to prevent casual remarriage after a frivolous separation. Thus, Deuteronomy 24:1-4 do specify two important points: (1) the man divorcing his wife must give her a written statement intended to protect the woman and (2) a divorced woman who remarries cannot return to her first husband if her second husband dies or divorces her.

¹⁰ Jesus’ disciples then said to Him, “If this is the case, it is better not to marry!” ¹¹ “Not everyone can accept this statement,” Jesus said. “Only those whom God helps. ¹² Some are born as eunuchs, some have been made eunuchs by others, and some choose not to marry for the sake of the Kingdom of Heaven. Let anyone accept this who can.” Matthew 19:10-12 (NLT)

In Matthew’s Gospel, Jesus’ disciples then said to Him, “If that is how it is, it is better not to marry!” (Matthew 19:10, TLB). Jesus’ teaching seemed very strict to His disciples. Jesus answered, “Not everyone is mature enough to live a married life” (Matthew 19:11, MSG). Marriage requires a certain aptitude and grace. Thus, marriage is not for everyone (Matthew 19:11). Jesus goes on to say that some people are born without the ability to marry, while some people are disabled by men, and some people refuse to marry for the sake of God’s Kingdom (Matthew 19:12; see also 1 Corinthians 7:7-8, 26, 32-35). Celibacy is an acceptable option (1 Corinthians 7:1, 8). Like the Apostle Paul, some people abstained from sexual relations to devote their full commitment to God’s Kingdom (1 Corinthians 7:1, 7-9, 26, 32-35; see also Acts 21:8-9). Jesus honors celibacy as a valid life choice just as He honored marriage.

¹³ Yet you cover the altar with your tears because the Lord does not pay attention to your offerings anymore, and you receive no blessing from Him. ¹⁴ “Why has God abandoned us?" you cry. I will tell you why; it is because the Lord has seen your treachery in divorcing your wives who have been faithful to you through the years, the companions you promised to care for and keep. ¹⁵ You were united to your wife by the Lord. In God’s wise plan, when you married, the two of you became one person in His sight. And what does He want? Godly children from your union. Therefore, guard your passions! Keep faith with the wife of your youth. ¹⁶ For the Lord, the God of Israel, says He hates divorce and cruel men. Therefore, control your passions—let there be no divorcing of your wives. Malachi 2:13-16 (TLB)

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

In Jesus’ Name

³⁸ John said to Jesus, “Teacher, we saw someone using Your Name to cast out demons, but we told him to stop because he was not in our group.” ³⁹ “Do not stop him!” Jesus said. “No one who performs a miracle in My Name will soon be able to speak evil of Me. ⁴⁰ Anyone who is not against us is for us. ⁴¹ If anyone gives you even a cup of water because you belong to the Messiah (Christ), I tell you the truth, that person will surely be rewarded.” Mark 9:38-41 (NLT)

After Jesus had described the greatest in God’s Kingdom (see Matthew 18:1-6; Mark 9:33-37; Luke 9:46-48), John said to Jesus, “Teacher, we saw a man using Your Name to cast out demons; but we told him not to, for he was not one of our group” (Mark 9:38, TLB; see also Luke 9:49). Apparently, this unknown exorcist was a believer in Jesus that effectively used Jesus’ Name, but he was not part of the Twelve disciples. John was part of Jesus’ Twelve disciples and part of Jesus’ inner circle, along with James and Peter (Matthew 10:2-4; Mark 3:16-19; Mark 5:37; Mark 9:2; Mark 13:3; Mark 14:33; Luke 6:14-16; Acts 1:13). Thus, John felt this unknown man using Jesus’ Name to cast out demons was forbidden by Jesus (Mark 9:38). Possibly, John was jealous of the man. Earlier, nine of Jesus’ disciples were powerless to drive out a one evil spirit from a suffering boy (see Matthew 17:16, 19; Mark 9:18, 28; Luke 9:40). Previously, Jesus had given His disciples authoritative power to cast out demons (unclean, evil spirits) and power to preach, teach, and heal (e.g., see Matthew 10:1, 8; Mark 3:14-15; Mark 6:7, 12-13; Luke 9:1-6). After His death and resurrection, Jesus told His disciples that all who believes in Him will be able to cast out demons in His Name (Mark 16:17; see also Acts 5:16; Acts 8:7; Acts 16:18).

Jesus told John not to stop the man and said, “For no one doing miracles in My Name will quickly turn against Me” (Mark 9:39 TLB). Then, Jesus said, “Anyone who is not against us is for us” (Mark 9:40, NLT; see also Matthew 12:30; Luke 11:23). In Luke’s Gospel, Jesus said, “Do not stop him! Anyone who is not against you is for you” (Luke 9:50, NLT; see also Luke 11:23). According to Jesus, “No one who performs a miracle in My Name will soon be able to speak evil of Me” (Mark 9:39, NLT). No one who has the power to do miracles and mighty works in Jesus’ Name is against Jesus (Mark 9:39-40). Then, Jesus said, “If anyone gives you even a cup of water because you belong to the Messiah (Christ), I tell you the truth, that person will surely be rewarded” (Mark 9:41, (NLT).

Nevertheless, merely saying Jesus’ Name or “Lord, Lord” does not eliminate God’s requirement of faithfully obeying God’s teaching (see Matthew 7:15-27; see also Acts 19:13–16). Every miracle-worker using Jesus’ Name is not automatically blessed of God (see Matthew 7:21-23). Jesus’ warned God’s people to be beware of false prophets and teachers (Matthew 7:15-20; see also 2 John 10–11). These evil workers are disguised as harmless sheep but are evil men and women without “good fruit” – “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (Galatians 5:22-23; see also Hosea 6:6; Micah 6:6-8; Matthew 7:16-20; 1 Corinthians 13:4-7). Jesus warned that God’s people can recognize these false prophets and teachers by their fruit (actions) (e.g., sexual unfaithful, greedy, quarreling, jealousy, selfish, angry, divisive, envious, drunkards) (see Galatians 5:19-21). According to Jesus, only those who trust and obey Him will enter into God’s Kingdom (Matthew 7:21, 23; see also John 14:15; John 15:7-8, 10). Even more, the Name of the Lord Jesus Christ must be held in the highest honor in our hearts and minds (1 Peter 3:15) and not flippantly and frivolously missed used (Acts 19:17). There is wonder-working power in the Name of Jesus to those who believe and obey Jesus’ teaching (see John 14:12-14, 26; John 15:16; John 16:23-24, 26; Acts 4:7, 10). There is no other name that brings salvation, forgiveness, and life (Acts 2:21; Acts 4:12; see also John 14:6; Acts 10:43; 1 Timothy 2:5).

Everyone who genuinely believes and obeys Jesus as Lord and Savior from the heart belongs to God’s family and God’s Kingdom (see John 1:12-13; Romans 8:14, 16; 1 John 5:1). God’s family is multinational, bearing different gifts and speaking many languages. As part of God’s Kingdom and family, we have the responsibility of building up God’s Kingdom and not let our denominational differences interfere with this common goal (John 17:21). Everyone who shares a common faith in Jesus should cooperate and love one another (John 13:34-35; John 15:12, 17; 1 John 3:23; 1 John 4:7). Even though there are many opinions among Bible-believing Christians, we are united by a common allegiance to Jesus Christ as Lord (John 10:14-18; see also Ephesians 2:14-15, 19). Believers in Jesus all belong to His one flock (John 17:11; 1 Corinthians 12:13; Galatians 3:28; Colossians 3:11).

It appears the main reason John was trying to stop this unknown believer was that this man was not a part of their group. Jesus affirmed John’s “us,” but removes all exclusivity. John’s belief of the Twelve disciples as the only authorized agents of God’s rule works against God’s teaching of unity among all believers (John 17:11, 21-23; see also Psalm 133:1). There is no place for narrow exclusivism or spiritual cliques in the church. Therefore, Jesus’ response to John should affect all narrow-minded and divisive Christians who are antisocial, conflict-ridden, and judgmental of others simply because they do not belong to their particular group or clique (see also Philippians 1:14-18). Amazingly, some Christians who think that their group is the only group God recognizes and blesses will be in for a shock when they get to heaven. Jesus’ mission was not simply to a small group of Twelve Jewish men but embraced the entire world (Matthew 28:19; John 3:16; John 10:16; John 11:52; Acts 1:8).

⁴² “But if you cause one of these little ones who trusts in Me to fall into sin, it would be better for you to be thrown into the sea with a large millstone hung around your neck. ⁴³ If your hand causes you to sin, cut it off. It is better to enter eternal life with only one hand than to go into the unquenchable fires of hell with two hands. ⁴⁴ (where maggots does not die, and the fire is not quenched.) ⁴⁵ If your foot causes you to sin, cut it off. It is better to enter eternal life with only one foot than to be thrown into hell with two feet. ⁴⁶ (where maggots does not die, and the fire is not quenched.) ⁴⁷ And if your eye causes you to sin, gouge it out. It is better to enter the Kingdom of God with only one eye than to have two eyes and be thrown into hell, ⁴⁸ ‘where the maggots never die and the fire never goes out.’” Mark 9:42-48 (NLT)

In these passages, Jesus warns others of the harsh penalties of sinning or causing others to fall (stumble) into sin (Mark 9:42-48). First, Jesus’ cautioned against causing one of His “little ones” who trust Him to fall into sin (Mark 9:42). Jesus said, “If anyone causes one of these little ones who believe in Me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck” (Mark 9:42, NIV). Next, Jesus discussed the necessity to purge all evil from our lives (Mark 9:43-48). Jesus said if “your hand . . . your foot . . . your eye” causes you to sin and do wrong, to cut it off (Mark 9:43, 45, 47). In these passages, Jesus used strong language to emphasize the importance of our self-discipline to remove all sin out of our lives (see also Matthew 5:29-30). When Jesus said to get rid of your hand, foot, or eye, He was speaking figuratively and not literally. Jesus did not command self-mutilation to avoid sin. Nonetheless, Jesus did not want God’s people to tolerate sin and evil in their hearts and minds. Jesus was exaggerating to emphasize the point that avoidance of sin is worth whatever drastic measures to remove sin and wickedness. Sin left unchecked will eventually lead to hell and our eternal death as well as earthly suffering and pain. No sin is worth going to hell. It is better to repent, even if repenting is painful. According to Jesus, we are better off experiencing the pain and self-discipline to remove sin from our lives than to allow sin to bring suffering, pain, and eternal condemnation.

⁴⁹ “For everyone will be tested with fire. ⁵⁰ Salt is good for seasoning. But if it loses its flavor, how do you make it salty again? You must have the qualities of salt among yourselves and live in peace with each other.” Mark 9:49-50 (NLT)

As God’s child, we will be tested with the fire of suffering and purification (Mark 9:49; see also Hebrews 11:17; James 1:3; 1 Peter 1:7). Yet, Jesus encouraged God’s people to have the qualities of salt among ourselves and live in peace with each other (Mark 9:50; see also Matthew 5:13; Romans 12:14-21; Romans 14:19; Romans 15:5). In ancient times, people used salt for flavoring and preserving. Just as salt preserves, God’s faithful people are preserved. Jesus taught God’s people not to “lose your flavor! Live in peace with each other.” (Mark 9:50, TLB). Believers are to be saturated with preserving power, which influences the world with peace and good works (Ephesians 2:10; see also Acts 10:38; Titus 2:14) and not divisive competition and strife (Mark 9:34). If God’s people indulge sin in their lives, we will lose our “salty” character and not be able to affect others for Christ.

References

Disciple's Study Bible (Nashville, TN: Holman Bible, 1988).

Faithlife Study Bible (Nashville, TN: Thomas Nelson, 2012).

King James Version Study Bible (Nashville, TN: Thomas Nelson, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Serving Others

³³ After they arrived at Capernaum and settled in a house, Jesus asked His disciples, “What were you discussing out on the road?” ³⁴ But they did not answer, because they had been arguing about which of them was the greatest. 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.” ³⁶ Then He put a little child among them. Taking the child in His arms, He said to them, 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.” Mark 9:33-37 (NLT)

As Jesus made His final trip to Jerusalem, Jesus and His disciples traveled through Galilee (Mark 9:30; see Matthew 17:22). Jesus’ public ministry in and around Galilee was completed, and He was on His way to Jerusalem to become the sinless and once-for-all sacrifice for the sake of others (Mark 10:32-34, 45; see also Romans 3:25). Jesus tried to avoid all publicity to spend more time with His disciples, teaching and equipping them (Mark 9:30-31). As he had been doing for several months, Jesus continued to focus His teaching ministry on the Twelve disciples (Mark 9:31). These disciples would carry out Jesus’ Great Commission following His death, resurrection, and ascension to preach repentance and forgiveness through faith in Jesus (see Matthew 28:18-20; Mark 16:15-16; Luke 24:46-49; John 20:21-23; Acts 1:8).

During His teaching session, Jesus said once again to His disciples, “I, the Messiah, am going to be betrayed and killed, and three days later I will return to life again” (Mark 9:31, TLB; see also Matthew 17:22; Luke 9:44). Jesus’ statement was His second Passion prediction of His coming betrayal, death, and importantly His resurrection in Jerusalem (see Mark 8:31; Mark 10:33-34). However, Jesus’ disciples did not understand Jesus’ Passion statement and were afraid to ask Him what He meant, perhaps because of Peter’s prior rebuke by Jesus (Mark 9:32; see also Mark 8:32-33; Luke 9:45). However, Matthew’s Gospel indicated Jesus’ disciples were filled with grief (Matthew 17:23). In this scene, the Gospel writers paint a portrait of Jesus’ disciples struggling with Jesus’ service to help others by giving His life as a ransom to save many (Mark 10:45; see also Matthew 20:28). Jesus’ disciples did not fully understand the purpose of His death and resurrection until Pentecost (Acts 2). After Pentecost, Jesus’ death and resurrection were the centerpiece of the disciples’ teaching and preaching (e.g., see John 12:16; Acts 2:23; Acts 3:13; Acts 5:42; Acts 10:39-43).

Later, Jesus and His disciples arrived at Capernaum (Mark 9:33; see also Matthew 17:24). When Jesus and His disciples settled in the house where they were to stay, He asked them, “What were you arguing about on the road?” Mark 9:33, NIV; see also Luke 9:46). However, Jesus’ disciples were silent and ashamed to answer, for they had been arguing about which of them was the greatest (Mark 9:34; see also Matthew 18:1; Luke 9:46). Jesus knew His disciples’ thoughts for personal success and promotion (Luke 9:47). Sadly, when believers are selfishly living for themselves and not for others, then there is bound to be conflict and arguing (see Romans 12:3; Philippians 2:1-4; James 4:1-3).

Jesus sat down and called the Twelve around Him and said, “Anyone wanting to be the greatest must be the least — the servant of all!” (Mark 9:35, TLB). The disciples looked to earthly power and influence. However, Jesus looked at service for others as signs of God’s Kingdom. Essentially, Jesus overturned the value structure of the world. In Jesus’ teaching, the concept of selfless service for others grown out of His concept of love for one’s neighbor (John 13:34-35; see also Matthew 22:37, 39; Mark 12:31; Luke 10:27; 1 John 3:23; 1 John 4:7-8, 11-12, 19-21). The life of discipleship must be characterized by humble and loving service (Mark 10:43). In Jesus, all people – servants and bosses – are equal before the Master, God the Father (Ephesians 6:9; Colossians 4:1).

Then, Jesus placed a little child among His disciples (Mark 9:36; see also Matthew 18:2; Luke 9:47). Taking the child in His arms, Jesus said to His disciples, “Anyone who welcomes a little child like this in My Name is welcoming Me, and anyone who welcomes Me is welcoming My Father who sent Me!” (Mark 9:36-37, TLB; see also Luke 9:48). During Jesus’ times, the Greco-Roman world treated children as second-class citizens. Children were powerless, unimportant, and dependent on others for life and support. Jesus made a radical statement of linking a child to God's Kingdom. Jesus’ statement did not mean accepting the Kingdom of God as a child but one who is willing to serve in an unimportant role and one who performs lowly service. Jesus' teaching corresponded with the second Passion prediction where He will go to Jerusalem, and He would willingly give His life in service for the sake of others good (see Isaiah 52:13-53:12).

With gentleness, Jesus taught His disciples that anyone who wants to be first had to be the servant of all (Matthew 18:4; Mark 10:43-45; Luke 22:26). During His public ministry, Jesus not only encouraged service but also exemplified service for the good of others (e.g., see Mark 10:45; Luke 22:27; John 13:5; Philippians 2:2-11; see also Isaiah 52:13-53:12). Jesus came into this world as a servant – indeed, the Servant – who would suffer and die for our sins (Isaiah 52:13-53:12; see also Matthew 20:28; Philippians 2:7). Service to others is the primary way in which believers imitate and fulfill the mission of Jesus (Mark 10:43-45). Jesus willingly gave His life to release us from bondage to sin and death (Mark 10:45), and Jesus taught His disciples humbly to serve others too (Mark 9:35; Mark 10:43; see also Matthew 5:14-16; 1 Peter 4:10). Jesus used a little child to help His self-centered disciples get the true meaning of discipleship. Jesus did not ask His disciples to be childish (e.g., envious, selfish, boastful, unforgiving, and prideful) but rather childlike (e.g., humble, faithful, forgiving, eagerness to learn, and sincere hearts towards God) (Matthew 18:4; see also 1 Corinthians 13:4-5).

In God’s Kingdom, humble service towards others and God takes priority over recognition and status (Matthew 18:4; see also Romans 12:10; 2 Corinthians 5:14-15; Galatians 5:13; Ephesians 5:21; James 4:6, 10; 1 Peter 5:5). The Holy Scriptures do not discourage anyone from being industrious, ambitious, and hardworking (e.g. see Proverbs 12:24, 27; Proverbs 13:4, 11; Proverbs 14:23; Proverbs 31:17). Rather, when one’s ambition and work pushes obedience and service towards other aside, then these actions become sinful. In God's Kingdom, such selfish motives are destructive. The only safe ambition in God’s Kingdom is an attitude of faithfulness, humility, and obedient service towards others and not pride, self-ambition, and self-centeredness (see Matthew 18:1-5; Luke 9:46-48). Greatness in God’s Kingdom is judged by how we humbly serve God and others, particularly the weak and powerless (Mark 9:35; see also Matthew 20:20-28; Matthew 23:11-12; 1 Corinthians 10:24).

¹ Does your life in Christ give you strength? Does His love comfort you? Do we share together in the spirit? Do you have mercy and kindness? ² If so, make me very happy by having the same thoughts, sharing the same love, and having one mind and purpose. ³ When you do things, do not let selfishness or pride be your guide. Instead, be humble and give more honor to others than to yourselves. ⁴ Do not be interested only in your own life, but be interested in the lives of others. ⁵ In your lives you must think and act like Christ Jesus. ⁶ Christ Himself was like God in everything. But He did not think that being equal with God was something to be used for His own benefit. ⁷ But He gave up His place with God and made Himself nothing. He was born to be a man and became like a servant. 8 And when He was living as a man, He humbled Himself and was fully obedient to God, even when that caused His death —death on a Cross. ⁹ So God raised Him to the highest place. God made His Name greater than every other name ¹⁰ so that every knee will bow to the Name of Jesus — everyone in heaven, on earth, and under the earth. ¹¹ And everyone will confess that Jesus Christ is Lord and bring glory to God the Father. Philippians 2:1-11 (NCV)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).