If you were to see Jesus walking through Galilee ahead of his disciples, you would notice a stark contrast. Jesus knows that he is heading towards suffering, death and resurrection (v 31). In obedience to his father, he will give his life as a ransom for many (10:45). His priority is to help his disciples understand this, and the implications for following him. Instead, as he walks alone, his disciples quarrel about where they fit in the pecking order (v 34). Such is their self-regard that they object to others casting out demons in Jesus’ name (v 38), even though they have just failed to exorcise a young boy.

Egotism destroys community and makes us dangerous to others, especially the weak and the vulnerable (see v 42). Jesus tells his disciples to deal savagely with these tendencies (vs 43–48). Within the community of Jesus, true greatness is radically redefined as being like a child who, in Jesus’ day, had no status, no power and few rights. Jesus, on his lonely walk to the cross, embodies this greatness. His attitude is the pattern for all who would follow him (see Philippians 2:1–11).

Humility is the ‘salt’ that keeps the community healthy, which perfects the sacrifice of lives given to God (see Leviticus 2:13), and which enables fellowship. Once it has gone, it is hard to restore. 

‘Plenteous grace with thee is found, / grace to cover all my sin. / Let the healing streams abound; / make and keep me pure within.’¹

Jesus knew that his disciples were not prepared for his departure, let alone his death, even though he tried to assure them that he would rise again. He was concerned that they were still not ready to continue his mission in the world, a worry that he would carry to the very end.² Their desire for personal power and prestige appalled Jesus. He chose, as he often did, a living parable. The shock of this episode is lost to modern readers who exalt childhood as a time of privileged innocence. Children in Jesus’ time were non-persons, without status or rights. The disciples needed to become like them. This was not the image of God’s kingdom that the status-conscious disciples had in their minds. It is ironic that John expected praise for preventing someone from doing what they themselves had failed to do. It is not theological exactness that pleases God but genuineness of heart.

Who are the ‘little ones’ (v 42) we should not harm? Commentators differ, some taking ‘little ones’ as a code for the disciples or the persecuted early church. Here, however, in Mark’s arrangement, it is difficult to see that ‘these little ones’ are any other than children, one of whom is probably still on Jesus’ knee. This becomes even more obvious if we look at Mark’s original text, removing all our headings, punctuation, capital letters and verse numbers. No doubt God will reward Christians being persecuted by a hostile world, but a terrible fate awaits those who abuse children or lead them astray. There are not enough millstones for the pastors, clergy and priests, the church leaders of all denominations, who have harmed children. Their actions have terribly marred the church’s witness. We may water down Jesus’ advice as exaggerated hyperbole, but perhaps they might have been better off cutting off the offending part.

Jesus, Lord of my will, give me the trusting innocence of a child. When temptation rises within me, destroy it, for I cannot do it on my own.

¹ Charles Wesley, 1707–88, ‘Jesu, lover of my soul’  ² John 17:6–11