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As they journeyed to Capernaum the disciples of Jesus, like their countrymen, ever disposed to regard the kingdom of Messiah as secular, reasoned and disputed together as to which of them should be the greater in that kingdom (cf. Mark 9:33, 34). The knowledge of this contention probably influenced the conduct of Jesus in the matter of the tribute, in which he astonished them with an exemplification of supreme greatness in submission (see Matthew 17:22-27). A similar lesson is embodied in the discourse now before us. Note -

I. THE DISCIPLES KNEW THAT THERE ARE GRADES OF HEAVENLY GREATNESS.

1. This was assumed in their reasoning.

(1) It was the basis of that reasoning and the stimulus of the ambition which prompted it.

(2) It was itself based upon the analogy of secular kingdoms in general, in which there are princes and nobles, ministers of state and civic magnates.

2. The fact was not disputed by the Lord.

(1) He did not say they were mistaken, much less assert that all saints in light stand upon an equal platform.

(2) The arguments urged in favour of this view are far from being satisfactory. There is no relevancy in the inference from the fact that every Hebrew gathered an omer of manna, neither more nor less. Every labourer receiving exactly a penny, whether he had worked one hour or had borne the burden and heat of the day, looks more like an argument; yet this element was introduced into the parable for another purpose, viz. to evince the absolute sovereignty of God.

3. On the contrary, he recognized it.

(1) For he asserted it, though in a sense very different from that in which the disciples had conceived of it.

(2) It is the very doctrine of the parable of the talents. Christ, like David, his type, has worthies of various grades of merit.

(3) The anticipations of the great judgment make this very clear (cf. Daniel 12:3; 1 Corinthians 15:41, 42).

II. THEY HAD TO LEARN THAT THE HIGHER GRADES OF GREATNESS ARE REWARDS OF CHILDLIKENESS.

1. They were influenced by secular ideas, in which goodness has little to do with greatness.

(1) In the kingdoms of this world some are born to greatness. So Simon and Jude may have based their hopes of future distinction upon their near relationship to Christ.

(2) Some have promotion through length of service. So Andrew, the first called to the discipleship of the kingdom, might have hoped for precedency on the ground of that priority.

(3) Some have greatness thrust upon them. So the natural covetousness of Judas may have led him to exaggerate the importance of his money trust, as keeper of the bag. Much of the greatness of this world is imaginary. Peter had the keys, and may have rested his contention for greatness upon that distinction. His fellows, however, were unwilling to accept that as conferring permanent dignity, much less supremacy.

(4) James and John sought the chief place in the kingdom by petition and influence, after the custom of the world. The ten were displeased with them, probably because they cherished the same desire to be superior (see Matthew 20:20-24). It is unworthy in those to contend for privileges who shrink from work and suffering.

2. Jesus humbled them before the greatness of a little child.

(1) Jesus taught, like the ancient prophets, impressively by signs. His lesson here was the greatness of humility. The lesson was difficult, for the world sees no greatness in lowliness. The teaching must be impressive.

(2) The great Teacher sought not his symbol of greatness in the warrior, like Caesar, to make whom great millions of men must die. His sign was not the statesman, the philosopher, the poet, or even the theologian. It was the infant. How original was his teaching!

(3) Great men should not disdain the company of children. They may receive instruction from infants. Whenever we look upon a little child we may remember the teaching of Jesus.

3. He preached an impressive sermon from his text.

(1) He insisted upon the necessity of conversion: "Except ye turn," etc. (ver. 3). Note: Conversion makes men like little children.

(a) Not foolish, nor fickle, nor sportive, but

(b) innocent, humble, and docile.

(2) To become like little children, sinners must be born anew. The love of dominion, which led the disciples to contend for the higher places in the kingdom, unfitted them even for the lower. The new man is exalted upon the humiliation of the old.

(3) Heaven most intimately dwells in innocency. All heavenly virtues crystallize round innocency.. The Lord so dwells in innocency that whoever receives a little child receives him.

(4) As innocency is the essence, so is humility the soil of every grace. True humility is the only way to advancement in the kingdom of Christ (cf. Luke 14:11). "Climbing is performed in the same posture as creeping" (Swift).

(5) As the world sees no greatness in lowliness, so are those who do see it greater than the world. The humble are therefore fittingly honoured with the rewards of greatness.

(6) They have the special care of Christ. The best men have often the worst treatment from the world. But Christ promises recompense to those who show kindness to him in his humble followers, and retribution to those who refuse it. - J.A.M.

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KJV: At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?

WEB: In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven?"