Jesus Reveals The Things That Are Pleasing and Displeasing to God (9:33-10:45).
In this next subsection Jesus reveals the things that are pleasing and displeasing to God. Seeking greatness displeases Him (Mark 9:33-35; Mark 10:35-45), while seeking to do things for Jesus' sake pleases Him (Mark 9:36-41; Mark 10:28-31). Causing those who believe in Him to sin displeases Him (Mark 9:42-49; Mark 10:1-12), while being true salt pleases Him (Mark 9:50).
So having begun the process of changing His disciple's thinking about the kind of Messiah He had come to be, and having given a revelation of His glory to the chosen three, we now come to a series of incidents through which He will begin to prepare the disciples for the future, interspersed with examples of His teaching. Thus Mark will now tell us of teaching concerning the danger of seeking greatness, and on the need to be ready to engage in humble ministry such as the receiving of little children (Mark 9:33-37); of teaching concerning a readiness to receive others whose successful ministry shows them to be of God (Mark 9:39), of teaching concerning those who cause others to stumble and what the awful consequences will be (Mark 9:38-50); of teaching concerning marriage which will seek to re-establish things as they were at the beginning (Mark 10:1-12); of teaching concerning the need to receive little children with a reminder that the openness of children to receive truth is the pattern for all who would receive the Kingly Rule of God (Mark 10:13-16); of teaching concerning the need to give up everything for Him, which will include the lesson of the rich young ruler who could not do so (Mark 10:17-31); of how John and James will seek the highest place and will learn that such is for those whom God selects, which will result in teaching concerning the need to seek to serve rather than to seek to be great (Mark 10:32-45). But it all begins here with a revelation of how weak they still were.
And as we are considering these examples of His teaching to the disciples we would also note that each implies in one way or another His uniqueness. Some have tried to say that Jesus was but a great teacher and that it was His disciples Who exalted Him. But this, as we have already seen, and as can be seen from His teaching, is clearly untrue. In all His teaching He quietly and humbly assumed His right that men should accept His greatness and unique rights. He made what on any other man's lips would have been the most outlandish statements and he did it without any hint of arrogance or megalomania. In the release of the boy from the evil spirit He had assumed that He alone was in a state to cast it out, and had basically rebuked the father for not accepting the fact (Mark 9:23). In His prophecy concerning His death He has stated that He will rise again on the third day, an assumption of uniqueness and special privilege before God (Mark 9:31). In taking the little child in His arms He claims that to receive such a little child is to receive Him, and that to receive Him is to receive Him Who sent Him. He thus puts Himself in an equation that no other teacher would have done (Mark 9:37). In the case of the man who cast out evil spirits in His name, it is the fact that the man is thereby speaking well of Jesus that makes him of God (Mark 9:39), and Jesus considers that for him to be ‘for Him' is crucial (Mark 9:40). And that indeed all who do good things in His name as Messiah will be rewarded by God (Mark 9:41). Furthermore those who face judgment are those who cause children who believe in Him to stumble. Jesus is not just speaking as an important teacher here, He is confirming that response to Him in His uniqueness is paramount and crucial, and that attitude towards Him is at the very centre of things (Mark 9:42). All must be done ‘in His Name' (Mark 9:37-39; Mark 9:41). In the matter of divorce He will give His verdict categorically, sweeping to one side the verdicts of the great Rabbis (Mark 10:7-12). When the little children are prevented from coming to Him, He points out their right to come to Him because they are under the Kingly Rule of God (Mark 10:14). When the young man seeks eternal life (Mark 10:17) his way to life is by ridding himself of his riches and following Jesus (Mark 10:21). And all men who do the same will receive eternal life (Mark 10:29-30). In the approach of John and James the whole basis of their plea is that Jesus will be enthroned as the Messiah, even though they see it from their own point of view. And He accepts that it will be so (Mark 10:40). Whereas other teachers pointed men to God, Jesus, while He did most specifically point them to God, also pointed them to Himself on similar terms. To suggest then that Jesus was only presenting Himself as a godly teacher is just not true. He unquestionably saw Himself as the centre, along with God, of His own teaching.
This subsection can be analysed as follows:
Analysis of 9:36-10:45.
a The disciples are caught out considering who among them will be greatest, and learn that they must be the servants of all (Mark 9:33-35).
b A child is set in the midst as an example of one who is to be received ‘in His Name' by those who are truly His humble servants, for greatness lies in receiving children in His Name (Mark 9:36-37)
c John admits that they have forbidden a man to cast out demons in Jesus Name because he did not follow with them and Jesus says ‘forbid him not', and they learn that ‘he who is not against us, is for us, and that even one who gives a cup of cold water to them for His sake will not lose their reward (Mark 9:38-41).
d Those who cause His ‘little ones' to stumble are in danger of Gehenna and extreme measures are to be taken in order to prevent it (Mark 9:42-49).
e Salt that has lost its saltness is useless, therefore they are to be sure that they have salt in themselves an are at peace with one another. (Mark 9:50).
d Men who divorce a woman cause her to sin, and the Pharisees by their teaching are thus causing others to sin, and it must be prevented by observance of God's ‘extreme' commandment (Mark 10:1-12).
c The disciples rebuke the bringing of young children to Jesus and He says ‘forbid them not', and one who appears to be for them turns out to be as one who is against them and is allowed to go away, while those who have given up things for His sake will not lose their reward (Mark 10:13-31).
b He Himself will not be received by those who should have received Him and must therefore face suffering and death followed by resurrection (Mark 10:32-34).
a James and John illustrate the desire of the disciples to be the greatest and again learn that they must be the servants of all (Mark 10:35-45).
Note that in ‘a' the disciples are concerned as to who will be the greatest, and in the parallel this is illustrated, and in both they learn that true greatness lies in being the servant of all. In ‘b' greatness lies in receiving children in His Name, while in the parallel those who should have received Him will not do so. In ‘c' those who do things in His Name or for His sake do well and in the parallel they receive eternal life. Examples are given of those who must nor be ‘forbidden'. And the example of one who is not with them but is for them is compared with the example of one who is not with them and therefore is not for them. In ‘d' there is a warning against those who cause others who believe in Him to sin, and in the parallel a specific example is described in the form of the consequences of a wife being divorced. Centrally in ‘e' we have God's desire that we be seasoned salt in the world.