168 GEERT VAN OYEN status ” (Donahue – Harrington 23). But what exactly is being taught by the paradox? Some elements of an answer follow in 9,36-51. The first paradox is said after Peter is rebuked because he did not accept Jesus’ words about the passion. Peter, however, should not think he might have an exceptional position. He must think like “ the crowd with his disciples” (8,34) and deny himself. The second paradox is said after the disciples argue with one another about who is the greatest (9,34: tıv meızwn), thus, again, manifesting that ¥ ¥ indeed they had not understood (v. 32) Jesus’ teaching about his passion (see their reaction of “silence” when Jesus asks them the subject of their discussion, v. 34). Though the word “great” (megav)¥ is not repeated in v. 35 (but see further on, 10,43-44), the saying with “first” (like in 6,21 = leaders) and its opposites “last of all” and “ servant of all” makes clear what is meant by the willingness to be great : striving to be the leader. After reading the extended form (compared to the first half-verse) no one can have any doubt: authority according to Jesus lies in serving all, without any compromise (estai) and without any exception (repetition of ¶ pantwn) 24 ! The composition of the saying suggests a complete ¥ reversal of values: they should not even think about being the greatest, they should only serve. But even more than the second half-verse of the paradox, the example of Jesus’ taking apart a child (v. 36) and the subsequent explanation (v. 37) illustrate how the twelve should behave. Even if one accepts the interpretation that the saying is about “actual children” and about the “issue whether children ought to be welcomed as members of the community or welcomed at communal gathering” 25, this does not exclude a more J.R. DONAHUE – D.J. HARRINGTON, The Gospel of Mark (Sacra 23 Pagina 2 ; Collegeville, KY 2002) 285. With diakonov, the one who serves at the table stands for anyone who is ¥ 24 serving the community (FOCANT, Marc, 357). — According to GUNDRY, Mark, 510, “all” “may not include people in general, for the passage deals with intramural rivalry among disciples”. But see the example of the child (9,36-37) and the conflict with the outsider driving out demons (9,38). YARBRO COLLINS, Mark, 445-446: the saying may be understood as an 25 exhortation to Gentile converts or poor parents not to expose or kill their newborn children but to accept them. This interpretation is probably too specific within the Markan context. For a completely different but equally questionable explanation, that “believing adults will take the last place of a servant who receives even children who believe”, see GUNDRY, Mark, 510.