I do not know if this was your experience, but growing up with a brother and a sister, it became clear to me that unlike boys, girls rarely do anything wrong and, so, rarely get into trouble. Linda and her sisters rarely did anything wrong—so I have been told; not so her brothers, who got into considerable trouble. I have heard stories about some of Elder Eddie's youthful antics. Yet, the next generation brings his daughter, Katrina, the perfect angel.
The Roman Catholic Church has a series of seven practices it terms sacraments, so-called because the Church believes that through them God actively conveys a measure of grace to the participant, grace necessary to a person's relationship with God.2 Protestant churches, in particular Baptist churches, observe two of those practices, although not as sacraments but simply as ordinances, so-called not because they convey a measure of grace but because Jesus commanded his followers to keep them. The two ordinances are The Disciple's Baptism and The Savior's Banquet or communion. German Seventh Day Baptists recognize a third ordinance, The Children's Blessing, a practice Jesus commended to his followers. Unlike sacraments, the three Church Ordinances, while they accord with Jesus' instruction and example, are not necessary for a relationship with God. Those who had no part in them can still go to heaven, because God makes that determination on other grounds. Again, the primary difference between a sacrament and an ordinance is that with a sacrament, the Lord is supposedly active, dispensing His grace; with an ordinance, the participant is active, displaying his obedience.
The Children's Blessing was a ceremony common among rabbis during the first century, one Jesus also practiced. In the late Second Temple Period, it was customary for parents to bring their children to a respected teacher that he might beseech God's favor upon them. As Jesus' reputation grew, parents came to him with their children that he might petition God on their behalf.3
Please turn to Mark 10: Jesus has had a busy day—teaching the crowds that came to him, debating with other Pharisees. When he returns to his host's home, he is probably ready to rest, but not before giving some last minute instructions to the disciples. Then others come to see him, and it seems his respite is over. On this occasion, the disciples consider the intrusion on their master's privacy unwarranted, and, in v. 13, they oppose...
I. The Interruption of the Children (Mark 10:13)
Among the disciples' various tasks, they are responsible for screening those who want to meet with the teacher.4 Aware of Jesus' busy day and of how tired he is...
II. The Indignation for the Children (Mark 10:14)
III. The Illustration by the Children (Mark 10:15)
What delights Jesus about the children who approach him assumes greater significance for adults who would approach God. In fact...
While this passage highlights the coming of children before God, there is a reminder here for adults. As you become more aware of and affected by life's pressures, there is a tendency to approach God with a specific agenda and to make that the regular occasion for coming to Him. You have an urgent desire that He hear and answer your plea: "God, I need to ask for your help in this matter." While that is certainly appropriate, there should also be time when you approach Him with no agenda, with openness and willingness to accept whatever He might give. If you do that, even occasionally, you will not lose traits that should characterize children of any age who seek an audience with the great king.
By the way, in this passage Jesus is not answering the question: Do children—those too young to understand repentance and faith—do they go to heaven? The answer to that, which I believe is "yes," lies elsewhere in scripture.17
Having made his point, Jesus fulfills the parents' request in v. 16, pronouncing...
IV. The Invocation on the Children (Mark 10:16)
How is the act of "blessing" different from other practices the church has for children, such as baptism and dedication? ...After the first century, as gentiles outnumbered Jews in the church, the significance of baptism shifted in some quarters from ceremonial to sacramental, and from an external cleansing of the body to an internal cleansing of the soul. This change in meaning led also to a change in method, a change in application. Because the cleansing from sin that leads to salvation was now thought to be possible through baptism (baptismal regeneration), anyone could experience it, not just adults. So, the church began to practice infant baptism (paedobaptism), wanting to include as many as possible in the kingdom of God.23 Some Protestant churches (Lutherans, Presbyterians, Methodists) have continued this practice for children but have revised the meaning, believing that, while baptism does not address sin, it does convey some form of grace, some unique spiritual benefit.24
Not everyone in the church adopted this position. Those who still regarded repentance and faith as necessary requisites to receiving God's forgiveness (Baptists, Brethren, Mennonites) limited baptism to a candidate old enough to make such decisions (credobaptism). Nevertheless, they saw the value in having something for children, some act comparable to infant baptism that connected them to the church. In many Protestant circles, that concern led to the practice of infant dedication, a ceremony in which parents commit themselves and their child to God.25
Because these two acts, infant baptism and infant dedication, are products of church tradition rather than biblical teaching, some thought it better to keep their practice closer to scripture. They found in the NT a Jewish custom that had fallen out of use in the church, what Jesus observed in this passage, called child blessing.
Two little boys, ages 8 and 10, who were excessively mischievous. They were always getting into trouble, and their parents knew that, if any mischief occurred in their town, their sons were probably involved. The boys' mother heard that a local clergyman had been successful in disciplining children, so she asked if he would speak with her boys. The minister agreed, but asked to see them individually. So the mother sent her 8-yearold first, in the morning, with the older boy to follow that afternoon. The clergyman, a huge man with a booming voice, sat the younger boy down and asked him sternly, "Where is God?" The boy's mouth dropped open, but he made no response, sitting there stunned and wide-eyed. So the minister repeated the question in an even sterner and louder tone, "Where is God!?" Again the boy made no attempt to answer. So the clergyman raised his voice even more, shaking his finger in the boy's face and bellowing, "WHERE IS GOD!?" The boy screamed and bolted from the room, ran directly home and dove into his closet, slamming the door behind him. When his older brother found him, he asked, "What happened?" The younger boy, gasping for breath, replied, "We are in BIG trouble this time. God is missing...and they think WE did it!"Unlike girls, boys are almost destined for trouble. Whether or not any of the boys that parents brought to Jesus were like the two in this story, they were not coming for any disciplinary reasons but to receive from him The Children's Blessing.1
The Roman Catholic Church has a series of seven practices it terms sacraments, so-called because the Church believes that through them God actively conveys a measure of grace to the participant, grace necessary to a person's relationship with God.2 Protestant churches, in particular Baptist churches, observe two of those practices, although not as sacraments but simply as ordinances, so-called not because they convey a measure of grace but because Jesus commanded his followers to keep them. The two ordinances are The Disciple's Baptism and The Savior's Banquet or communion. German Seventh Day Baptists recognize a third ordinance, The Children's Blessing, a practice Jesus commended to his followers. Unlike sacraments, the three Church Ordinances, while they accord with Jesus' instruction and example, are not necessary for a relationship with God. Those who had no part in them can still go to heaven, because God makes that determination on other grounds. Again, the primary difference between a sacrament and an ordinance is that with a sacrament, the Lord is supposedly active, dispensing His grace; with an ordinance, the participant is active, displaying his obedience.
The Children's Blessing was a ceremony common among rabbis during the first century, one Jesus also practiced. In the late Second Temple Period, it was customary for parents to bring their children to a respected teacher that he might beseech God's favor upon them. As Jesus' reputation grew, parents came to him with their children that he might petition God on their behalf.3
Please turn to Mark 10: Jesus has had a busy day—teaching the crowds that came to him, debating with other Pharisees. When he returns to his host's home, he is probably ready to rest, but not before giving some last minute instructions to the disciples. Then others come to see him, and it seems his respite is over. On this occasion, the disciples consider the intrusion on their master's privacy unwarranted, and, in v. 13, they oppose...
I. The Interruption of the Children (Mark 10:13)
Mark 10:13 People were bringingThose who come to Jesus may or may not be aware of how full his day has been. They may or may not be thinking about how tired he is. Their concern is for an issue more personal to them....littlechildren to Jesus to have him touch them, but the disciples rebuked them.
A. The parents want the best for their children.No matter what these parents can offer their offspring—a loving home, a good education, or financial independence—they know the best comes only from the Lord. So, they seek the help of this rabbi, a learned member of the community, someone who obviously has a good relationship with God, in securing that blessing.
Among the disciples' various tasks, they are responsible for screening those who want to meet with the teacher.4 Aware of Jesus' busy day and of how tired he is...
B. The disciples want some rest for their rabbi.To keep people from disturbing Jesus, they tell the supplicants that he is unavailable. These parents will have to come back at another time.5 In an attempt to protect their rabbi's privacy, the disciples make a judgment call. Unfortunately for them, it is one Jesus does not approve, and, in v. 14, they witness...
II. The Indignation for the Children (Mark 10:14)
Mark 10:14 When Jesus saw this, he was indignant. He said to them, "Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.Why is he so displeased?6 These parents probably attended the public meeting earlier in the day. They should be satisfied with Jesus' instruction and sensitive to his demanding schedule; yet, here they are at his doorstep wanting more. The disciples try to dissuade them, protective of Jesus' privacy. To their surprise, he objects.7 Overruling their decision...
A. The rabbi invites the children.There is no evidence that Jesus directed his extensive teaching to children.8 Despite the apparent simplicity of some parables, he speaks primarily to the adults in his audience. Nevertheless, his concern for children is evident in several instances of his healing them.9 It is also evident in his warning against mistreating them.10 Here, he gives yet another indication of his concern, saying, "Let the...children come to me" and, in the process...
B. The rabbi instructs the disciples.There is something about children they should notice, something they will miss by turning them away. He says, "the kingdom of God belongs to such as these." Do children have automatic admittance to God's realm?11 Do they have a priority there that is not available to adults? ...In v. 15, Jesus explains...
III. The Illustration by the Children (Mark 10:15)
Mark 10:15 "I tell you the truth, anyone who will not receive the kingdom of God like aJesus does not say the kingdom belongs to children. Elsewhere, he makes clear that only those who come to God in repentance and faith may enter the kingdom.12 These are responses that require an understanding of sin and its consequences as well as an appreciation for the forgiveness God provides, concepts difficult or impossible for young children to grasp. Jesus is, rather, saying the kingdom belongs to those who possess a particular characteristic common in children.13 The implication is that...littlechild will never enter it."
A. The children who come to the rabbi have an endearing quality.Mark does not give the ages of the children. The Greek word he uses to describe them can apply from infancy to puberty.14 However old they may be, they possess an unpretentiousness that is rare in adults.15 Unlike the Pharisees who "came and tested" Jesus earlier (10:2), the children have no agenda. They are simply open and trusting.16 Moreover...
It is their very weakness and vulnerability that often enable... children to be most receptive to Jesus' message. Before hardness of heart sets in from experiencing the hurts of this life, vulnerable children can learn to trust the message of hope and salvation that is found in the gospel. (Wilkins 2004:646)Soon enough, they will be old enough to decide for themselves whether or not they will serve God. Until then, parents as well as churches have both the opportunity and responsibility to encourage them in the right direction, in the direction that is best for them.
What delights Jesus about the children who approach him assumes greater significance for adults who would approach God. In fact...
B. The adults who come to the kingdom have an essential quality.This same unpretentious attitude is to characterize all who want to be part of God's realm. They can have no agenda, no prerequisites for committing their lives to Him. Rather, they must be as open and trusting as these children.
While this passage highlights the coming of children before God, there is a reminder here for adults. As you become more aware of and affected by life's pressures, there is a tendency to approach God with a specific agenda and to make that the regular occasion for coming to Him. You have an urgent desire that He hear and answer your plea: "God, I need to ask for your help in this matter." While that is certainly appropriate, there should also be time when you approach Him with no agenda, with openness and willingness to accept whatever He might give. If you do that, even occasionally, you will not lose traits that should characterize children of any age who seek an audience with the great king.
By the way, in this passage Jesus is not answering the question: Do children—those too young to understand repentance and faith—do they go to heaven? The answer to that, which I believe is "yes," lies elsewhere in scripture.17
Having made his point, Jesus fulfills the parents' request in v. 16, pronouncing...
IV. The Invocation on the Children (Mark 10:16)
Mark 10:16 And he took the children in his arms, put his hands on them and blessed them.At last, the moment the parents have anticipated arrives. Despite their initial disappointment when the disciples refused their request, Jesus is ready to fulfill that request. One-by-one, they bring their children, and...
A. The rabbi holds them.On several occasions, Jesus illustrates the importance of personal contact in ministering to people's needs.18 Despite the demands on his time and attention, he is not remote and inaccessible. He demonstrates his availability here, which reminds and assures people that God is also near to them. . . if they will seek Him.... Laying his hands on the children...19
B. The rabbi blesses them.What does the blessing entail? As I mentioned before, this was a common practice in the first century, so the gospel writers did not have to explain it to their readers. This is not a common practice in the church today, however, and those not familiar with it may wonder what it is.20 A blessing is simply a prayer that God, in His wise and sovereign benevolence, will look with favor on someone, here, a child.21 In this way, children, though they may be too young to decide for God, can still receive benefitfrom God.22
How is the act of "blessing" different from other practices the church has for children, such as baptism and dedication? ...After the first century, as gentiles outnumbered Jews in the church, the significance of baptism shifted in some quarters from ceremonial to sacramental, and from an external cleansing of the body to an internal cleansing of the soul. This change in meaning led also to a change in method, a change in application. Because the cleansing from sin that leads to salvation was now thought to be possible through baptism (baptismal regeneration), anyone could experience it, not just adults. So, the church began to practice infant baptism (paedobaptism), wanting to include as many as possible in the kingdom of God.23 Some Protestant churches (Lutherans, Presbyterians, Methodists) have continued this practice for children but have revised the meaning, believing that, while baptism does not address sin, it does convey some form of grace, some unique spiritual benefit.24
Not everyone in the church adopted this position. Those who still regarded repentance and faith as necessary requisites to receiving God's forgiveness (Baptists, Brethren, Mennonites) limited baptism to a candidate old enough to make such decisions (credobaptism). Nevertheless, they saw the value in having something for children, some act comparable to infant baptism that connected them to the church. In many Protestant circles, that concern led to the practice of infant dedication, a ceremony in which parents commit themselves and their child to God.25
Because these two acts, infant baptism and infant dedication, are products of church tradition rather than biblical teaching, some thought it better to keep their practice closer to scripture. They found in the NT a Jewish custom that had fallen out of use in the church, what Jesus observed in this passage, called child blessing.
- Unlike baptism, blessing is not a purification of the child by God.
- Unlike dedication, blessing is not a pledge of the child to God.
- Rather, blessing is a petition for the child before God, a plea for divine favor.
- To provide the right atmosphere at home, ever mindful of God's presence
- To model the right actions privately and publicly, in obedience to God's precepts
- To establish the right agenda for the family, priorities that accord with God's program (e.g., church involvement for the whole family).
- First, given the goodness of God and His ability "to do immeasurably more than all we ask or imagine" (Eph 3:20), how much do you think He is ready to bestow on your child?26
- Second, what will you do to ensure that this child is able to receive all God is ready to bestow? How will you order or reorder your lives so there is no hindrance to His work in the life of your child?
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Relevant and civil comments are welcome. Whether there will be any response depends on whether Dr. Manuel notices them and has the time and inclination to respond or, if not, whether I feel competent to do so.
Jim Skaggs