Little Ones

Introduction

An epic film or a war film often has hundreds, even thousands of paid actors who are cast as extras or background actors. Both in real life and even in the movie, these are real people with their own real stories but we rarely pay any attention to them because we often focus on the main roles. Maybe we even begin to identify with the main roles and become completely oblivious to those side roles and characters. We do not feel sad when in a war scene hundreds of people get killed — all we care is that the main characters, especially on the good side aren’t hurt. I suspect that many times, even in real life, we place ourselves and those in our close circle at the centre of our world and often treat everyone else as extras or side actors. As long as we and those in our close circle are safe, we don’t pay too much attention to the millions who might be dying whether through a pandemic or war or other causes - often, they are simply statistics. In Mark 9:33-34 onwards we find the disciples completely ignoring Jesus’ prediction of his suffering, death and resurrection, and instead argue who was the greatest among them. Their mental model of the Messiah’s call was still worldly and so was their own ambition of becoming royal courtiers with status, power and privilege. They want to be “Great ones” are are in for a rude shock when Jesus reverses their idea of greatness in the passages that follow.

The passage read for us today falls within the larger section that is marked by the phrase “the way” - which is geographically the way to Jerusalem, but prophetically, it is a way to the Cross, and theological, the way of the new Exodus that Jesus is bringing. The whole section is sandwiched by the healing of two blind men and between those stories we have Jesus prediction his death and resurrection 3 times. Each of these three predictions are in a triad form. I draw on Rikk Watts teaching for this chart.

The first level of this triad Jesus’ prediction of His suffering, death and resurrection. The second is the disciples’ incomprehension. The third level is Jesus correcting their faulty views. The first time Jesus predicts his death and ressurrection is after Peter’s confession “You are the Messiah” and right away Peter protests — even rebukes Jesus because in his mind Messiah’s don’t get crucified. The Messiah was supposed to be a military leader who will overthrow the oppressors not suffer himself. Jesus corrects Peter and others by teaching them the way of the Cross that all those who follow Him will have to embrace. The second time Jesus predicts his death and resurrection, the disciples still don’t get it. They begin to argue among themselves, who is the greatest — and are embarrasingly silent when Jesus questions them. The corrective teaching that follows is what we will look at today. Finally, even after the third time Jesus predicts his death and resurrection, the disciples still don’t get it — they interpret all that to mean royal privilege beside the Messiah who will sit on a political throne — and again Jesus has to correct their views by revealing His true mission — to serve and give his life for others. So back to our text for today — Mark 9:30-10:31. There are almost 7 segments in this section but I will focus on three segments where Jesus uses the “little ones” to correct the disciples’ and our faulty notion of what is greatness — or rather the danger of wanting to be the “great one.”

Welcome little ones:

Mark 9:33–37 NRSV

33 Then they came to Capernaum; and when he was in the house he asked them, “What were you arguing about on the way?” 34 But they were silent, for on the way they had argued with one another who was the greatest. 35 He sat down, called the twelve, and said to them, “Whoever wants to be first must be last of all and servant of all.” 36 Then he took a little child and put it among them; and taking it in his arms, he said to them, 37 “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”

In Mark 9: 36 and later in Mark 10:13-16 we find the reference is to young children — gr Paidion or Paidia, whereas in Mark 9:42 the word “mikron” meaning small or litte one is used. While the greek words might help us trying to figure out the approximate age of the children, what is more important is the what they represent in these events and teaching of Jesus. That’s why I have called my sermon “little ones”. Joseph Garland in his commentary on Mark is very helpful in this regard. He suggests that :

Jesus does not set up the child as a model to be imitated, for his culture had no romanticized notion about children. They were not regarded as especially obedient, trusting, simple, innocent, pure, unself-conscious, or humble. The point of comparison is the insignificance of the child on the honor scale. The child had no power, no status, and few rights. A child was dependent, vulnerable, entirely subject to the authority of the father; yet Jesus chooses such a one to represent those who are needy and lowly. (Garland, 367)

The child, so insignificant in their minds, whom Jesus places in the centre, becomes a visual parable for Jesus’ correction of the disciples notion of greatness. The word for child can also refer to young servant. Remember my opening about side or background actors people who are often invisible — Jesus brings such a person right on centre stage . Imagine the shock of the disciples when Jesus says - it’s not how people look at you - it’s how you look at the least in society and treat them that really matters. It’s easy to be the servant of the rich or those we can benefit from. Sometimes even our humility can become a mask for a real for a hidden desire to assert self-importance or get in the good books of those we want to impress. Jesus says, if you want to impress me, if you want to impress God, then receive and welcome the little one. He attaches Himself to the “little ones” rather than the “great ones.”

Mark 9:37 NRSV

37 “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”

Ironically, right after Jesus teaches this we find the disciples encountering someone who is not part of their inner circle who is casting out demons in Jesus’name, and they try to stop him. They say in vs 38 “because he was not following us.” Not only are they seeking greatness, but now they are seeing themselves as private and privilaged disciples who have the power to stop others and demand others to follow them. Again Jesus corrects them. There is no exclusive club here - all who call on Jesus’ name and honor his name have the same blessings as the 12 disciples had. Rather than a “us” and “them” attitude, Jesus shows them that it’s His name by which even the disciples will be received by others. The name of Jesus that brings different people together regardless of status, wealth, power, race or gender, is what matters.

Protection for little ones:

Mark 9:42 NRSV

42 “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.

Jesus cares about the little ones. While the greek form translated correctly in the NRSV with “if any of you” meaning a probability and the thrown into the sea, a roman capital punishment, as an unreal supposition — the difficult teaching that follows shows that sin is not something we can treat lightly in our lives and in the community. The following verses about cutting off limbs or plucking out eyes that cause one to sin are are hyperboles and to be taken metaphorically and not literally. Apparently one early church father Origen took this passage literally and castrated himself and one can only guess what areas he might have felt tempted the most in. However, Jesus is not commanding nor commending self-mutilation by literally cutting limbs or plucking eyes — rather he shows the destructive effects of sin and how we need to be radical in dealing with sin in our lives. It is far worse to be removed from the Kingdom than to remove whatever is causing the stumbling block for us and others towards true life in the Kingdom of God. The opening verse of this paragraph warns the great ones not to put stumbling blocks before the little ones. After the teaching on not tolerating sin, Jesus talks about purification by salt and fire, a reference to the Old Testament sacrifices and then about being at peace with one another. This shows that these verses about radically dealing with sin are to be seen in the context of community. Like faith, sin is not just a private matter. What we do in private affects our public life. We have recently seen how a well known Christian leader’s sexual sins have to come, sadly after his demise, and the ongoing discoveries of this “great ones” sin is probably leading many to stumble. Jesus is warning the disciples that they place themselves in great danger if they become a stumbling block for the little ones. The word for stumbling block there is Skandalise or skandalizo from where we get the English word scandal. Mark 9: 43, 45, 47 uses the present form of this word indicating a continuous, repeated or habitual action. In other words deal with sin before it becomes a habit and things get really bad for you. The church has much to repent of with scandals related to the abuse of little ones and none of us should ever take these things lightly. The parable of salt at the end confirms this idea that God is interested in purifying His people so they can live in harmony. There is no true peace without purity of heart. How is this connected to the theme of greatness? This section is a warning against endangering the entire community of faith by those refuse to deal with dark areas in their lives. We have no right to judge others, but let us not fool ourselves - we need the purifying work of the Holy Spirit in our lives and community — so that the little ones who believe in Jesus, can live in safety and unity.

This section is followed by Jesus’ teaching on divorce and it continues the idea of protection for the little ones. In a male dominated society where divorce was primarily the man’s privilege as the “great one” where the woman as the “little one” could be left destitute — Jesus, in pointing beyond Moses’ law permitting divorce to the story of creation safeguards fragile human sexuality within the creational and covenant relation of lifelong marriage between one man and one woman. When we mess with God’s good purposes we end up hurting the little ones — It’s the little ones in our world today who bear the brunt of immoral choices in a permissive society.

Blessing of little ones:

Mark 10:13–16 NRSV

13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. 14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. 15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” 16 And he took them up in his arms, laid his hands on them, and blessed them.

Mark 10:14 is the first instance in Mark where we read that Jesus is indignant with his disciples. He has just taught them about serving children. He has corrected their desire to hold exclusive privileges, he has warned them about not being a stumbling block for the little ones, and here they are speaking sternly to the people bringing children to Jesus. The word for speaking sternly is the words used when Jesus rebuked satan and evil spirits. It’s no wonder Jesus is angry. We have said before this is not to romanticize children, because we know that even children can be stubborn and selfish, traits we can refer to as childish — rather, the fact is that children were and are little people — they are fragile, they do not come from a place of status, power, privilege, wealth — they have nothing to offer — but can simply receive. So Jesus says “for it is to such as these that the kingdom of God belongs. Mark 10:15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.”

Receive — that’s the key word there. The search for influence, titles, power, status, all those things that can make one feel important matter nothing when it comes to the kingdom — Rather than hindering the children, become little like them is what Jesus tells his disciples. Discipleship is not a ladder to be “great ones” but learning to be “little ones” — That’s a radical reversal of the disciples’ expectations. What Jesus does next is a power picture of God’s welcoming of the little ones in His Kingdom. He took them in His arms, laid His hands on them, and blessed them! What did the children bring — nothing — It’s Jesus who picks them, Jesus who lays His hands, and Jesus who blessed them. Oh to be like a child before God —

The next story that follows in Mark 10:17-27 is a complete contrast to this scene and needs at least a brief comment — it’s the story of the man who we later discover was very rich. This man comes to Jesus with an important question “Good Teacher what must I do to inherit eternal life?” Jesus seems to recognize the flattery in those words and questions him back. We soon discover that this man has been a faithful follower of the 10 commandments (at least the ones Jesus mentions) and he must feel mighty proud of it as he doesn’t wait until Jesus goes through all ten. With confidence he says that he has kept them all since youth and he is probably not lying — at least Jesus doesn’t say that to him. I’m sure the disciples thought, this is the perfect candidate for the kingdom — obviously he is blessed because he has obeyed the Torah, he is first in everything - status, religion, wealth — and maybe he too expects Jesus to say, Wow! Instead Jesus looks at him with love, love which does not coerce but also a love that does not flatter but a love that speaks the truth — “ You lack one thing,” Jesus says, and gives him 5 commands — Go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” — The man is shocked and goes off grieving and we now discover that he was very wealthy. What just happened? Jesus just let a good man slip away, “a great one” whose deep pockets could have helped advance the kingdom. The man had lived his whole life to be a great one but when time came for him to be a little one and follow Jesus— he refused.

Such a contrast to the little children that Jesus blesses. They are able to get effortlessly into the kingdom simply by coming empty handed and willing to receive by faith. While those who try to buy the kingdom, earn it by their merits, try to win favor with God by bragging about their great deeds — are unable to enter — Jesus’ parable of the camel and needle further emphasizes the impossibiility of those who trust possessions as their eternal security to enter the kingdom. Only God can make the impossible possible for those who come and receive — But notice that in

Mark 10:24 NRSV

24 And the disciples were perplexed at these words. But Jesus said to them again, “Children, how hard it is to enter the kingdom of God!

Jesus calls His disciples “Children” — what an honor! This is not a word of condescension but as he later affirms their willingness to leave everything and follow him — he says you can have the blessing of the little ones! Don’t try to be “great ones.” Many who are first will be last, and the last will be first. This is an unpside down kingdom at least in terms of the values of our world. This is a kingdom for “little ones.” There is no place in this kingdom for “me first,” for competition and arguments over power and privileges, no place for security in possessions, no place for throwing our weight around just because we happen to have leadership roles, no place for sweet talk to curry favors or pretense, even if it means playing the underdog to eventually get what we want. NT Wright says it well that we often have this

“narcissistic sense that the Gospel exists to make us feel good about ourselves” (NT Wright, 124)

Or maybe improve our bank balance or increase our status in society — but the way of the Cross deals a death blow to self-importance, pride, entitlement, and the seduction of power. Become a little one because in God’s eyes, the little ones are not just extras, they are the ones who receive the blessing of salvation as a free gift. That’s the good news! It is the character of God to serve and do good to those who are unable to reciprocate.

Romans 5:8 NRSV

8 But God proves his love for us in that while we still were sinners Christ died for us.

Our true self-worth comes from God who loved us and gave Himself for us. This is how He receives us and this is also how He expects us to receive one another.

In closing, think of some of the challenges before us as a community?

How does the teaching of Jesus, of welcoming little ones, of protecting little ones, of becoming little ones inform how we think and process decisions as a community?

What is our posture towards other people and churches that God is using? Do we compare and compete with, or criticize other believers just because they are not part of our circle?

How are we contributing to purity, peace and unity within the church?

Also in our personal lives:

What notions of greatness do we envision? Are those compatible with Christ’s teachings?

What do we value more? the blessing of Jesus or the admiration of others?

Who are the people that we treat only as background or extra cast?

How are we addressing sin in our lives?

What is keeping you from coming to God with open and empty hands to receive?

What is preventing you from becoming a little one to whom belongs the kingdom?

As the Hymn “Rock of Ages” says — Nothing in my hands I bring, simply to the Cross I cling, Rock of Ages, cleft for me, let me hide myself in Thee.”