“All the Children of the World”
Mark 10:13-16 (10:13) – October 7, 2018
Today, the first Sunday in October, is World Communion Sunday. Today, we celebrate the holy practice of Communion, along with the millions of Christians in thousands of churches and gathering places all over the world. I know I asked already about the many different Communion services we all have been to, in different churches. I would like to go back further, before the Passion Week, before the time Jesus instituted Communion at that Passover dinner.
We have a little, short Gospel reading today. This situation is not long before Palm Sunday. We are not exactly sure how long. A number of days perhaps, or a few weeks before Jesus and His disciples enter Jerusalem for that last week, that Passion Week.
What is the Rabbi Jesus doing here? Teaching, as usual. Also, arguing with the Pharisees and teachers of the Law of Moses. These smart guys were always testing each other, to see whether each of them could give wise answers—and correct answers. A lot of the Gospel writings were responses of Jesus to these questions. He had just finished one of these verbal duels with the Pharisees when this particular situation with the children came up.
“People were bringing little children to Jesus to have Him touch them.” Both in the first century as well as in later centuries, it was common for parents to bring their children to rabbis for a blessing. This was a very common thing, often done. However, the disciples here rebuked the parents. “Children should not be allowed to disturb the teacher and his students.” [1]
They considered themselves more important. Rabbi Jesus was doing very important teaching, teaching His Very Important Students, the disciples. We can see they just did not get it. The disciples completely missed the point of Jesus and His ministry. Again.
We have one group of men—the disciples of Jesus—and another group of men—the Pharisees—bickering and arguing about who is right, and who is more important, and who gets to listen to the Rabbi. Then, we have a third group, probably mothers and maybe grandmothers, bringing small children for a blessing from the Rabbi Jesus.
Let’s come at this from a different point of view, and look at the feelings, emotions and the power struggle going on.
A snooty, self-important group of Pharisees have been asking Jesus challenging questions, again. As is always the case, Jesus answers their questions well. The beleaguered disciples are probably relieved that they have finally gotten rid of the Pharisees, and finally are able to sit and listen to their Rabbi’s teaching by themselves, for a change. Some women with small children in tow come to the door of the house, tap-tap-tapping. They would like a blessing for their young kids, if it isn’t too much trouble. Can you see the picture?
A couple of the disciples poke their heads out the door. “What? Now? Come in and bother our Rabbi? He just got done with the Pharisees, and He’s doing some important work right now. Get lost. Take off. The Rabbi doesn’t have time for you, anyhow.”
But, Jesus finds out. I don’t know whether He overhears the disciples, or what, but Jesus gets upset with them.
In English, we usually need to use special words for emphasis or to show something is really important. The language the New Testament was written in, Koine Greek, has specific verb tenses, the aorist active imperative tense. Jesus uses one of these verbs right here: “Let—or, permit—the little children to come to Me.” Jesus was particularly urgent and intense, here. He caught His friends in the middle of turning these moms and kids away, and publicly rebuked the disciples. In front of the women and children. Jesus really meant what He said!
What is more, in the act of shoving away the unimportant folks Jesus capped that rebuke of the disciples. Jesus said, “Let the little children come to Me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.”
The view of children in the first century was radically different than today’s view. Modern readers or listeners of this Gospel lesson often romanticize children. Oh, how innocent! Oh, how accepting a child is! However, “ancient societies lacked such romantic notions of childhood. Jesus directs His comments to adult male disciples who are shoving away the ‘non-persons.’” [2] The child in ancient culture was not even considered a “person.” Children belonged to their father, and were dependent and subject to him even as adults.
Do we understand how radical the words of Jesus are, yet? If we see the children of the first century as totally dependent on their father, we can take His words one step further. Jesus tells His disciples they need to become like children—become totally dependent on their Father in heaven. The disciples—and by extension, the followers of the disciples, that is, us!—must understand we are totally dependent upon God’s grace and care and welcome.
And, after Jesus gives this stinging rebuke to His disciples, Jesus then turns around and blesses the small children. He takes them up in His arms, and holds them. What a picture! Can you imagine holding a little one in your arms, perhaps smoothing back their hair, smiling back at them, maybe even tickling their tummy—and then blessing them? That is what Jesus did. He cared for them. He blessed them. And, probably blessed their moms, too.
Children were considered “non-persons,” not yet adults, not yet important like the Pharisees or rabbis or priests or teachers of the Law. And, certainly similar to the status of women, who were often considered “non-persons,” at best second-class citizens, if that. Not males, not the important ones. Who might be considered “non-persons” today? Would the handicapped be considered “non-persons?” What about the mentally ill? What about the homeless, or the street people? Are they all “non-persons?”
All of these individuals are important to Jesus. He reached out to children, to women, to lepers, to the blind and lame, to foreigners, to ritually unclean people, and the mentally ill. Jesus was not exclusive, but radically inclusive. Jesus raises the social standing and the self-worth of all individuals. His welcome transcends all barriers, all boundaries, all colors, all separations of class and language and ability.
What a marvelous welcome each of us has on this World Communion Sunday. Our Lord Jesus bids us all come. All are welcome here.
Amen, alleluia.
(Postscript)
- The image of Jesus gathering up the children has me imagining Jesus gathering up those most vulnerable among us — particularly now those whose memories have been rendered raw by the necessity of reliving their most traumatic moments in these last days. Who among us most needs the safety of that divine embrace? And what does it look like, what does it mean for you and me to extend it in Jesus’ name?
- The National Sexual Assault Hotline number is 1-800-656-4673. If you have need of it, use it. If not, pass it along. Indeed, may we continue to hold close in prayer those whose suffering is ongoing. And may we keep on seeking to shape a world where such a hotline is no longer necessary. [3]
[1] Perkins, Phemie, The Gospel of Mark, New Interpreters Bible Commentary, Vol. 8 (Nashville, TN: Abingdon Press, 1995), 647.
[2] Ibid.
[3] http://dancingwiththeword.com/jesus-gathers-the-most-vulnerable-into-his-arms-then-and-now/ Pastor Janet Hunt has served as a Lutheran pastor in a variety of contexts in Northern Illinois. Currently she serves as pastor at First Lutheran, DeKalb, IL.
(Suggestion: visit me at my regular blog for 2018: matterofprayer: A Year of Everyday Prayers. #PursuePEACE – and my other blog, A Year of Being Kind . Thanks!
Pastor, Preacher, Pray-er 