Then an argument started among the disciples
The disciples often struggled with understanding the true nature of Jesus' mission and their role in it. This argument reflects their human tendencies towards pride and ambition. In the context of first-century Jewish culture, where honor and status were highly valued, it is not surprising that the disciples would be concerned with their standing. This moment also highlights their misunderstanding of the kingdom of God, which Jesus consistently taught was not about earthly power or status.

as to which of them would be the greatest.
The concept of "greatness" in the disciples' minds was likely influenced by contemporary societal norms, where greatness was associated with authority, power, and recognition. However, Jesus redefined greatness in terms of servanthood and humility, as seen in His teachings in passages like Matthew 20:26-28, where He states that whoever wants to become great must be a servant. This argument among the disciples foreshadows Jesus' later teachings on humility and service, which are central themes in His ministry. The disciples' debate also connects to the broader biblical narrative of human pride and the need for divine grace, as seen in stories like the Tower of Babel (Genesis 11) and the fall of Lucifer (Isaiah 14:12-15).

1. The Disciples
The followers of Jesus who were chosen to learn from Him and spread His teachings. In this passage, they are engaged in a dispute about greatness.

2. Jesus
The central figure of the New Testament, who often used such moments to teach His disciples about the values of the Kingdom of God.

3. The Argument
A discussion or dispute among the disciples regarding who among them would be considered the greatest in the Kingdom of Heaven.Humility Over Ambition
Jesus consistently taught that true greatness in the Kingdom of God is marked by humility and servanthood, not by seeking status or power.

Servanthood as Greatness
In the Kingdom of God, the greatest are those who serve others selflessly, reflecting the character of Christ who came to serve and not to be served.

Childlike Faith and Humility
Jesus often pointed to children as examples of the humility and trust required to enter the Kingdom of Heaven. We are called to adopt a similar posture in our walk with God.

Self-Examination
Believers are encouraged to examine their motives and ambitions, ensuring they align with the values of the Kingdom rather than worldly standards of greatness.

Unity Among Believers
Disputes about status can lead to division. Jesus' teaching calls for unity and mutual respect among His followers, focusing on collective mission rather than individual status.(46) Then there arose a reasoning among them.--Better, a dispute, or questioning. See Notes on Matthew 18:1-5, and Mark 9:33-41.

Which of them should be greatest.--Better, which of them was the greatest.

Verses 46-48. - How the Lord answered the question which arose among the disciples as to which was the greatest. Verses 46, 47. - Then there arose a reasoning among them, which of them should be greatest. And Jesus, perceiving the thought of their heart. Somewhere on their journey back to the south, between the neighbourhood of Caesarea Philippi and the old scene of his labours, Capernaum, this dispute must have taken place. Shortly after their arrival at Capernaum, the Master called them together, and gave them the following lesson on human greatness. Took a child, and set him by him. St. Mark mentions that this teaching was "in the house," and commentators have suggested, with some probability, that the house was St. Peter's, and the child one of his. Clement of Alexandria ('Stromata,' 3:448, B) especially mentions that this apostle had children. St. Matthew relates this incident at greater length, and, still dwelling upon the text of "the little one," gives us another and different sketch of the Master's teaching on this occasion. St. Mark tells us how Jesus folded his arms round the little creature in loving fondness. If the child, as above suggested, was Peter's own, such an incident as that embrace would never have been forgotten by the father, and would, of course, find a place in the memoir of his faithful disciple Mark. A (late) tradition of the Eastern Church identifies this child with him who afterwards became the famous Ignatius, Bishop of Antioch, a martyr. Ignatius styled himself Theophoros; this, understood in a passive sense, would signify "one who had been carried by God." But in this Father's own writings we find the name used by himself in an active sense, as "one who carries God within himself." And Jesus, perceiving the thought of their heart, took a child. The dispute "which of them should be greatest," which no doubt had taken place among themselves in their last journey from the north of the Holy Land to Capernaum, was still a leading thought in the hearts of the twelve, so little had they really understood their Master's teaching, and especially his later solemn words which pointed the way of the cross as the only way to heaven and to real greatness. The Lord reads these poor sinful hearts; then, calling them together, he takes a child in his arms, and sets him by him. By this action the Lord answers the silent questioning thought of the worldly twelve. "The child stands as the type of the humble and childlike disciple, and (the dispute having been about the comparative greatness of the disciples) such a disciple is the greatest; he is so honoured by God that he stands on earth as the representative of Christ, and of God himself (ver. 47), since "he that is [willingly] least among you all, the same shall be [truly] great' (ver. 48)" (Meyer).

Parallel Commentaries ...


Then
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

an argument
διαλογισμὸς (dialogismos)
Noun - Nominative Masculine Singular
Strong's 1261: From dialogizomai; discussion, i.e. consideration, or debate.

started
Εἰσῆλθεν (Eisēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

among
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[the disciples]
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

[as to]
τὸ (to)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

which
τίς (tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

of them
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

would be
εἴη (eiē)
Verb - Present Optative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

[the] greatest.
μείζων (meizōn)
Adjective - Nominative Masculine Singular - Comparative
Strong's 3173: Large, great, in the widest sense.


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NT Gospels: Luke 9:46 There arose an argument among them about (Luke Lu Lk)