Gordon Conwell Theological Seminary

NT502 New Testament Interpretation Dr. Roy C. Ciampa

Exegesis on Mark 10:13-16

John Q. Dao Box 76-A May 3, 2010

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I.

Introduction

Boundaries and coherence of the text. Mark 10:13-16 occurs between a passage where Jesus is speaking about divorce and marriage and a scene in which Jesus meets a rich young man. However, on closer inspection, it is not unreasonable to conclude that it belongs here. A few common themes and motifs run throughout Mark 9:14 through Mark 10:29. Motifs of children occurs six times in this section (Mark 9:14-32, 36-37, 42, Mark 10:13-16, 24, 29, and the theme of servitude is threaded throughout (Mark 9:35, 41, 10:21), building on the major theme of discipleship throughout Mark1. Thus, this is the context Mark 10:13-16 finds itself in. It is evident that these four versus are the boundaries of this pericope because of the shift in the authors focus on the characters interacting with Jesus. New characters are introduced in Mark 10:13 (an unnamed people who were bringing children) and again the characters change in Mark 10:17 (introduction of a man falling to his knees before Jesus) signaling the end of one scene and the beginning of another. Mark was written to be read aloud in churches in total or at least in large chunks2, so in light of this (and with all good exegesis), exegesis of Mark 10:13-16 must take into account the larger context of where its placed. If early hearers of Mark did not h ear it in small sections (like we are accustomed), then they would have noticed the themes and emphases more clearly. Although this vignette about Jesus and the little children has clear delineated boundaries as a
Edwards, James R. The Gospel According to Mark (The Pillar New Testament Commentary). Grand Rapids: Eerdmans Publishing Company, 2002. suggests these themes: Discipleship, Faith, Insiders and Outsiders, Gentiles, Command to Silence, and Journey.
1

Hooker, Morna D. The Gospel According to Saint Mark (Black's New Testament Commentaries). Ed. Henry Chadwick. London: A&C Black (Publishers) Limited, 1991. 16 offers a more in depth discussion on the composition of Mark.
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single scene, it needs to be interpreted in the context of the place where it is set in the whole of Marks gospel. The structure of vv. 13-16 assumes a very narrative backbone, describing an event that happened in the ministry of Jesus. Verse 13 introduces the conflict which leads to Jesus response in verses 14 and 15 and ultimately the resolution in verse 16. Classically, this story has been used as a sentimental favorite to how much Jesus loves the children; however its not primarily about the children. The bulk of the text is focused around Jesus response, indicating Marks sole interest in what Jesus has to say. Its appropriately placed after the passage on divorce by Mark because marriage and children are commonly linked. In addition, it expounds some of the key ideas being developed in the Second half of Mark (Jesus ministry and journey to Jerusalem).3 The disciples are receiving their final instructions and teachings before Jesus must die on the cross in Jerusalem. Personal Translation of Mark 10:13-16 And they were trying4 to bring to him children in order that he might touch them56. But the disciples rebuked them7. After seeing (this)8, Jesus became indignant and9 said to them, Permit
France, R.T. The Gospel of Mark (The New International Greek Testament Commentary). Grand Rapids: Wm. B. Eerdmans Publishing Company, 2002. 11 describes Mark as a 3 act drama on 3 main stages, stage one in and around Galilee (up to roughly 8:21), stage two on the road to Jerusalem (roughly 8:22-10:52) and stage three in the capital itself (from 11:1 on).
3

Gundry, Mark. Mark: A commentary on His Apology for the Cross. Grand Rapids: Eerdmans Publishing Company, 1993. More than likely conative. I translated this were trying to bring seeing as the disciples were interfering with their efforts.
4

in the Greek. in the middle voice with a genitive D.O. in this case means to make close contact but frequently used as a means of conveying blessing (laying on hands) ( BDAG. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Third Edition. Chicago: University of Chicago Press, 2000.)
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the children to continually be brought for their sake10 to me. Do not forbid them, for the Kingdom of God is of such a kind as these11. Truly, I am saying to you (that) whoever might not receive for himself the kingdom of God as a child may certainly not12 enter into it. And after hugging them, He was blessing them while laying hands on them.13 II. Commentary

Mark 10:13

.
Mark does not give the identity of who was bringing the children to Jesus, nor does he specify any details about the children (how old they are, their identities, etc.). The word carries an associated meaning of infant and for this reason this passage had been used to defend infant baptism, however these children could be anywhere from infancy to teen in years (the age of adulthood when a girl would get married or a boy would be registered as a citizen)14 The parallel account of this story in Luke does use the Greek word for babies and the parallel account in Matthew are explicit in saying that they were

Some manuscripts have reversed. The translation remains unchanged. See Appendix A-1. Some manuscripts use here, meaning were rebuking the ones who were bringing them R.T. France (395) says that this could be a scribal clarification to show that the disciples were not rebuking the children. See Appendix A-2. 8 Inserted for clarity 9 Some manuscripts have the word here (Aor pres Ind 2nd S) meaning rebuke or warn, but with the 2nd person does not seem to make grammatical sense. See Appendix A-3 10 is the present middle infinitive form of . I brought out the nuances of the meaning in my translation. 11 Newer translations have this as For the Kingdom of God belongs to such as these, however I think adding the word belongs interprets the text in a way that might not be present. The KJV stays truer to the Greek. 12 Wuest, Kenneth Samuel. Word studies in the Greek New Testament. Vol. 1. Grand Rapids: Wm. B. Eerdmans Publishing Co, 1973. 200. construction with an aorist subjunctive is a very firm negation which
6 7

refers to a future situation.

A few manuscripts have alternate endings here. Both alternates seem to be stylistic clarifications of the version put forth by NA27 as the original text. See Appendix A-4. 14 Ferguson, Everett. Backgrounds of Early Christianity. Third Edition. Grand Rapids: Wm. B. Eerdmans Publishing Company, 2003.
13

Dao 4 brought so that Jesus could lay hands on them15. The antiquity of the time was that if you touched a holy man, even his clothing16, that it would confer blessing or perhaps healing17. We can only start with what would have been known culturally about children in that era. Keener writes that Children were loved but were socially powerless; the high infant mortality rate meant that they were physically powerless as well."18 Coupled with infanticide19 as a common practice, children were not held in very high regards to say the least. Looking at the disciples attitudes, it seems they would agree that Jesus was not to be troubled with such trivial things such as children. The verb being used here for rebuke is , used elsewhere in mark for the Exorcism of demons (1:25, 3:12, 9:25), opponents of Gods will (4:39, 8:30-33) , or outright censure (10:13, 48)20. A strong word for people bringing children to Jesus. Curiously enough, Mark writes about children in 9:36-37, forming a sandwich structure that pervades most of Marks style21. It reads 36Taking a child, He set him before them, and taking him in His arms, He said to them, 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. The first hearers of Mark would have heard Jesus tell his Disciples that they should receive children in his name, only to find out a short while later they are doing the opposite and rebuking those who are bringing children! Their
Calvin, John. Harmony of the Evangelists, Matthew, Mark, and Luke (Calvin's Commentaries). Trans. William Pringle. Vol. 16. Grand Rapids: Baker Books, 2005.
15

Mk 5:28 Evans, Craig A. Mark 8:27 - 16:20 (Word Biblical Commentary). Ed. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker. Vol. 34b. Nashville: Thomas Nelsn Publishers, 2001.
16

17

Keener, Craig. The IVP Bible Background Commentary: New Testament. Downer's Grove: Intervarsity Press, 1993.
18

Ferguson 81 Lane, William L. The Gospel According to Mark (The New International Commentary of the New Testament). Ed. Gordon D Fee, F. F. Bruce and Ned B. Stonehouse. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1974.
19

20

21

France 18 goes into more detail about the structure of Marks sandwiches

Dao 5 exclusive attitude surfaces again in this story just as it did in Mark 9:38-4022. Mark sets up this section quite nicely to highlight the failure of the disciples (a running theme in Mark) and to prepare for Jesus response.
Mark 10:14

, , .
Mark tells of a very powerful response from Jesus. This has been said to be one of the only times that Jesus was described as angry and interestingly it is omitted in both Matthew and Luke.23 However, other accounts24 are comparable. Continuing with the discussion from the previous verse, Jesus has every right to be indignant with his disciples, the ones closest to him. After he just finished speaking about receiving children in his name25in 9:37, Jesus anger clearly demonstrates how important this issue is to him. Verse 14 starts the focus of Marks inclusion of this periscope, concentrating on what Jesus said. Jesus gives one command and one prohibition both to the same effect. There is quite a strong emphasis on this exhortation given to the disciples; however the basis of the exhortation and arguably the central part of the entire passage occurs in 14f For the Kingdom of God is of such a kind as these.26 Both the exhortation and the warning given in verse 15 hinge on this line. is reminiscent to the passage beforehand about the man who was casting out demons in the name of Jesus, even though he was not one of the twelve27. Early hearers would

Hurtado, Larry W. Mark (New International Biblical Commentary). Edited by W. Ward Gasque. Vol. 2. Peabody: Hendrickson Publishers, 1989. 23 Brooks, James A. Mark (The New American Commentary). Edited by David S. Dockery. Vol. 23. Nashville: Broadman Press, 1991.
22

Mark 3:5, Mark 11:12-19 Hurtado 159 In my name means something like Because they belong to me or for my sake 26 See Appendix C 27 Gundry 544
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Dao 6 have picked up on this fact. The parallels this passage has with the previous ones start becoming clearer. is being used as a Predicate nominative, despite its genitive form28. It is also placed first in the sentence, giving it more weight than the subject ( )29. This statement is the key to understanding Jesus statements about the Kingdom of God. Some translation use the phrasing The kingdom of God belongs to such as these, but it can be problematic because it adds the implication that it can belong to others in addition to those like children and that they may only be a small part. The kingdom of God is of such a kind as these could quite possibly mean that the kingdom of God is composed of such a kind, in that case would mean that everyone who is in the kingdom of God has some sort of childlike characteristic (because the word is and not toutwn).30 Thus, whereas before in verse 13 and 14c, children were in reference to actual children present, here it refers to members of the kingdom such as the little children represent. It may even be in reference to in 9:37 and the little ones in 9:42, again showing Marks intentionality in placing this passage.31 If we look back to understand this discourse concept of children, we can see that Jesus uses the child in John 3:7 as the symbol of the least (as they were the least in society) in stark contrast to the disciples argument about who is the greatest. Thus the status of the child is that of the very last and servant of all. Another powerful symbol of what it means to be a disciple of Christ and to be a member of the Kingdom of God.
Mark 10:15

, ,

.
See Appendix B-1 Ibid. 30 France 396 31 France 397
28 29

Dao 7 This is one of fourteen32 sayings of Mark, marking various pronouncements and warnings and it occurs in a small and easily overlooked passage such as this. As a sort of elaboration on 14f33, this verse simply states that one must be able to receive the Kingdom of God. Again, Marks use of repetition of words has this verse echo that of 9:37 with the use of , but in a different sort of meaning, a pun if you will. According to BDAG, can mean to welcome or receive, as in a child, or can mean approving or receptive of, as is being used of the Kingdom of God.34 So then, just how does one receive the kingdom like a child? The kingdom of God in this verse is described as both being able to be received and able to be entered35, each with a different tense ( in the present and referring to an event sometime in the future)36. Because this verse hinges on Verse 14f, we already know that to have the status of a child is to be last and servant of all, so to enter the Kingdom of God is to enter with nothing at all. Children had no social status and were completely dependent on their parents and powerless to dictate their own future and even their very lives. Because of their high mortality rate, they were considered expendable, but not even the least of these has been overlooked by God. This verse echoes Matthew 5:3 Blessed are the poor in spirit, for theirs is the kingdom of heaven37. It seems that these children are being lifted up not for what they have, but what they lack.38 To approach it another way, how does a male child (i.e. son) receive anything in GrecoRoman and Jewish context? It is generally through inheritance. When does a child receive his
32 33

Bauer, Watler, Frederick William Danker, W. F. Arndt, and F. W. Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Third Edition. Chicago: University of Chicago Press, 2000.
34
35 36

France 397 See Appendix C

France 397 Hooker 239

37

Weber, Hans-Ruedi. Jesus and the Children. Atlanta: John Knox Press, 1979. 19.
Edwards 307

38

Dao 8 inheritance? When he is fully grown, mature and responsible, and generally after the Father dies39. With death comes inheritance, and as the gospel plays out, that is exactly what happens. We become inheritors of Gods kingdom by becoming Sons of God through the death (and resurrection) of Christ. The maturing process is the process of learning how to be a disciple of Christ. However, it is ultimately up to God to give out his inheritance to whomever he wills. As Cranfield summarizes, To receive the kingdom of God is to allow oneself to be given it, because one knows one cannot claim it as ones right or attempt to earn it.40 Mark 10:16

Verse 16 is the tender and loving resolution to the entire scene. occurs twice41 and does not occur anywhere else in the New Testament42 and in both cases have been used only with children. The compound word seems to imply that Jesus blessed them fervently43. The original bringers of the children only wanted the littlest touch from Jesus and a blessing; however he embraces each one of them and hugs them, then proceeds to lay hands44 on them and bless them, a very time consuming process45 and well past what was expected out of a Rabbi. Jesus treatment and affection towards children has been so contrary to the norms of society46 that it provides a powerful end to this pericope. The first hearers of this story must have

The Parable of the Prodigal son in Luke 15:11-32 is a powerful story in which a son demands his inheritance before his Fathers death, effectively wishing his father was dead. 40 Cranfield, C.E.B. The Gospel According to St. Mark. Cambridge: University Press, 1974. 41 Mark 9:36, Mark 10:16 42 Gould, Ezra P. The Gospel According to Saint Mark (International Critical Commentary). Edited by Charles A. Briggs, Samuel R Driver and Alfred Plummer. New York: Charles Scribner's Sons, 1896. 188.
39

Cranfield 324 Edwards 308 The laying on of hands was a well known method of blessing stemming from the Patriarchs (Gen 9:26-27, Gen 27, 28:1-4) 45 Gundry 545 states that is an iterative imperfect, meaning he did this for each child one after another. 46 Ferguson 81. Writes about a letter found dating to 1BC which illustrated the pagan attitude: I beg you and entreat you, take care of the little one, and as soon as we receive our pay, I will send it up to you. If by chance you bear a child, if it is a boy, let it be, if it is a girl, expose it. Exposing basically meant to throw the baby out,
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Dao 9 been so amazed at the way this distinguished rabbi treated children. Jesus personal touch to the resolution of this story gives to the people what the disciples tried to prevent them from getting and so much more. His actions exaggerate his priorities to the disciples. Despite his mission to go to Jerusalem, he spends a good amount of time blessing babies. Perhaps as a man who knew that the end of his time on Earth was near, he wanted to enjoy his few fleeting moments. III. Conclusion

The exegetical idea of the passage seems to contain these elements: 1) Subject: How might one enter the Kingdom of God? 2) Complement: By becoming childlike in status and accepting it in humility. Thus the larger exegetical idea is a contrast to Verse 15 which acts a summary statement: One can only enter the kingdom of God by becoming childlike in status and accepting the Kingdom in humility. The entire passage is grounded firmly by Mark in its immediate context, drawing parallels from the stories and passages before it. Mark 10:13-16 is immediately followed up by another passage about entering the kingdom by certainly no coincidence. In the story of the rich man, Jesus proclaims that it is impossible for the man with everything (riches) to get into heaven in stark contrast to the child who shares in the kingdom freely for having nothing. Mark 10:29 ends by commended those who have given up everything to follow Jesus in another statement and echoes again Mark 9:35, saying the first will be last and the last will be first bringing this section back full circle for the hearers of Mark (very much like a larger sandwich structure). In terms of application for this passage many people read as just a nice little story about Jesus loving children, but mainly this is a narrative told by Mark to describe the kind of person who can get into the Kingdom of God. Is this passage saying "all Children go to heaven?" Probably not. Only

exposed to the elements to die. Sometimes these girls would be picked up and sold into sexual slavery, an arguably worse fate.

Dao 10 those with simple faith like a child, who can look at the world with wonder and amazement and innocence can receive the kingdom? Maybe, but that does this passage a bit of injustice. Two things are clear: one must be given the Kingdom of God and one cannot hope to enter into the Kingdom of God in their own. The aspect of children most highlighted in the fact that they have no power to control their own security or make their own decisions in life so as to affect their fate. There is much a child cannot do and a humility that comes with realizing that they cannot do things without the assistance of an adult. A child cannot earn an inheritance, but can only receive it not by doing, but simply being a child of someone. A child must rely on others for their safety and security and in the same way those who hope to enter into the Kingdom of God must rely on God himself to bring them there. They must give up thinking that they can do these things on their own and must learn to depend, as a child, on God for their daily sustenance. This emphasis is made only clearer in the following scene involving a rich young ruler who cannot enter into the Kingdom due to his own self reliance. Jesus illustrates Kingdom principles by using children as an example. It is only in giving up our ability to self determine our lives do we receive what is truly best for us. It is only in giving up hope that we can make it on our own that we can begin to fully trust in God alone to save us. Those who realize they have no power to change their spiritual destiny are the ones who are blessed and able to receive gladly the gift of God. The passage points us to have less faith in ourselves and more faith in God. It is having the presence of mind and the humility to admit that we are weak and powerless children do we find we can accomplish all we could ever hope for in Christ who gives us strength.

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Bibliography
Bauer, Watler, Frederick William Danker, W. F. Arndt, and F. W. Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Third Edition. Chicago: University of Chicago Press, 2000. Brooks, James A. Mark (The New American Commentary). Edited by David S. Dockery. Vol. 23. Nashville: Broadman Press, 1991. Calvin, John. Harmony of the Evangelists, Matthew, Mark, and Luke (Calvin's Commentaries). Translated by William Pringle. Vol. 16. Grand Rapids: Baker Books, 2005. Cranfield, C.E.B. The Gospel According to St. Mark. Cambridge: University Press, 1974. Edwards, James R. The Gospel According to Mark (The Pillar New Testament Commentary). Grand Rapids: Eerdmans Publishing Company, 2002. Evans, Craig A. Mark 8:27 - 16:20 (Word Biblical Commentary). Edited by Bruce M. Metzger, David A. Hubbard and Glenn W. Barker. Vol. 34b. Nashville: Thomas Nelsn Publishers, 2001. Ferguson, Everett. Backgrounds of Early Christianity. Third Edition. Grand Rapids: Wm. B. Eerdmans Publishing Company, 2003. France, R.T. The Gospel of Mark (The NEw International Greek Testament Commentary). Grand Rapids: Wm. B. Eerdmans Publishing Company, 2002. Gould, Ezra P. The Gospel According to Saint Mark (International Critical Commentary). Edited by Charles A. Briggs, Samuel R Driver and Alfred Plummer. New York: Charles Scribner's Sons, 1896. Gundry, Mark. Mark: A commentary on His Apology for the Cross. Grand Rapids: Eerdmans Publishing Company, 1993. Hooker, Morna D. The Gospel According to Saint Mark (Black's New Testament Commentaries). Edited by Henry Chadwick. London: A&C Black (PUblishers) Limited, 1991. Hurtado, Larry W. Mark (New International Biblical Commentary). Edited by W. Ward Gasque. Vol. 2. Peabody: Hendrickson Publishers, 1989. Keener, Craig. The IVP Bible Background Commentary: New Testament. Downer's Grove: Intervarsity Press, 1993. Lane, William L. The Gospel According to Mark (The New International Commentary of the New Testament). Edited by Gordon D Fee, F. F. Bruce and Ned B. Stonehouse. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1974.

Dao 12 Nestle, Erwin, Barbara Aland, and Kurt Aland. Novum Testamentum Graece. 27th edition. Stuttgart: Deutsche Bibelgesellschaft, 1993. Weber, Hans-Ruedi. Jesus and the Children. Atlanta: John Knox Press, 1979. Wuest, Kenneth Samuel. Word studies in the Greek New Testament. Vol. 1. Grand Rapids: Wm. B. Eerdmans Publishing Co, 1973.