Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature.

1 Corinthians 14:20

Jesus often directed the attention of his disciples to children to teach important lessons about God’s kingdom. To be sure, there are ways Christians should not be like children (see above) but they are  often positive role models for us grown-ups. Let’s look at three times Jesus refers us to children as our teachers.

Their dependence (Lk. 18:15-17) — People were bringing their babies to Jesus to be blessed but his disciples rebuked them, as if the Lord didn’t have time for such things. In response, Jesus said, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” Entrance into the kingdom is determined by how we “receive” it. Children are completely dependent on receiving parental care. Other mammals can walk within seconds of being born. But we can’t do anything for ourselves because infants are underdeveloped, immature and incomplete. We must “receive” everything from our parents.

Disciples of Jesus, therefore, must exhibit that same childlike dependence on God to enter the kingdom. Only when we see ourselves as immature, underdeveloped and in need of God’s care can we depend on him for everything and trust him implicitly. Of course, underneath this teaching is the truth that our God is totally dependable and trustworthy. Immediately after this text, Jesus is met by a man who seemed to have these childlike characteristics but proved he was not willing to fully depend on God (Lk. 18:18-30).

Their humility (Mt. 18:1-20) — On this occasion, the disciples were asking Jesus, “Who is the greatest in the kingdom of heaven?” Jesus replied by calling a child to him and saying, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven.” Greatness is determined by having a correct view of oneself and others. Humility is shown in how we treat others. Jesus went on to teach that we are to regard each other with the same care and protection as we would our “little ones.” We would never want to cause a little one to sin (6-9) or lose a little one and not go after him (10-14) or begrudge a little one mercy (15-20). While we need a childlike dependence on God we also need a childlike humility toward others.

Their enthusiasm (Mt. 21:14-16) — In Jesus’ final week leading up to his crucifixion, he entered Jerusalem and began healing people in the temple precinct. The children were crying out, “Hosanna to the Son of David!” But the chief priests and scribes were indignant and said to him, “Do you hear what these are saying?” The children were crying out for the Messiah to save them and they saw Jesus as that Messianic Savior. Jesus responded to the indignation of the ‘grown-ups' by linking the children’s praise to the words of David in Psalm 8:2: “Out of the mouth of infants and nursing babies you have prepared praise.” In Psalm 8, David contrasted the frightful enemies of God with “babies and infants” who, though weak and powerless, are established in strength because they praise God. These children calling out enthusiastic praises to Jesus were exhibiting a certain spiritual strength over against the indignation of the chief priests and scribes. Jesus approves of the exuberant praise he receives from children. Do we worship him with that same fervent, joyful praise? Children tend to pray from the heart and sing without the self-consciousness characterized by so many adults.

We must become like children if we are to enter the kingdom. We are blessed with so many kids at Dulles, but are we learning from them? Imitate their dependence, their humility and their enthusiasm.

For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.

Romans 8:18

What do we do with our pain? Where do we go when we hurt? When struggling through some difficulty, we are tempted to isolate ourselves because we don’t feel like worshiping God (he seems so distant) and we don’t feel like being around others (they just don’t understand). Self isolation is a common response to pain but far from from healing us it only deepens the wounds. If, by faith, we move closer to God and his people in worship we will find a spiritual arena in which our pain can be worked out and dealt with in a constructive way. By struggling in worship, our pain can actually help us see ourselves, our God and our mission more clearly.

When we turn our hearts and minds to the cross of Christ, beholding his agony as he suffered on that bitter tree, seeing his anguish and faith and triumphant love, we learn the worth of pain.

Pain helps us to see ourselves more clearly — When we work out our suffering in the context of worship, we will read in Scripture of others suffering just like us. The Bible reminds us that pain is a universal experience. This doesn’t remove the hurt but it mitigates our sense of loneliness. Our pain also heightens our awareness of our fragility. Our physical lives are like a mist that appears for a little while before vanishing. Our pain makes us confront our mortality which, in turn, helps us to see that our greatest need is spiritual. Our outer man is wasting away. No advances in medicine or technology can stop that or keep us from suffering. This fact should cause us to give urgent attention to the inner person of the spirit which will live on after our physical bodies succumb.

Pain helps us to see our God more clearly — Sometimes, we feel like God is distant and emotionally detached when we suffer. But this couldn’t be further from the truth (Isa. 63:9). Any discussion of human pain must eventually lead us to the cross. God already knew the pain of a Creator for his ruined creation (Gen. 6:5-6), the pain of a Husband for his faithless wife (Hos. 2-3) and the pain of a Father for his rebellious son (Hos. 11:1-4). But when he put on flesh (Jn. 1:1, 14), he shared in our suffering personally (Heb. 2:17-18; 4:15). But Christ’s pain was also unique: his was the pain of a Savior dying for the sins of the world (Isa. 53:3-6; 1 Pet. 3:18). The only way God could deliver us from our suffering was to bear it himself. When we bring our pain to the foot of the cross we see a gracious, compassionate and triumphant God worth trusting in.

Pain helps us to see our mission more clearly — One of the wonderful things about being a Christian is learning how to process our pain. In Christ, our pain fits into a story that makes sense. We see the origins of suffering in the Garden of Eden and anticipate the end of suffering in the New Jerusalem. We learn that our pain is temporary and, if we endure it by faith, can actually produce within us a depth of beauty and character otherwise impossible (1 Pet. 1:3-9). Peter says that Jesus suffered for us, leaving us an example to follow (1 Pet. 2:21-23). How did Jesus suffer?

1. Jesus suffered innocently (1 Pet. 2:22), doing no wrong.
2. Jesus suffered peacefully (1 Pet. 2:23a), without retaliation.
3. Jesus suffered faithfully (1 Pet. 2:23b), trusting in God.

When we follow Jesus’ example in suffering it helps us see our mission more clearly. We can use pain as an opportunity to point others to salvation in Christ. God comforts us in our affliction so that we may comfort others in theirs (2 Cor. 1:3-11).

We can’t avoid all suffering in life but we can learn its worth and even learn to rejoice in it (Rom. 5:1-5). Pain helps us see ourselves, our God and our mission more clearly.

Teach me, my God and King,

in all things Thee to see,

and what I do in anything,

to do it as for Thee.

All may of Thee partake;

nothing so small can be,

but draws, when acted for Thy sake,

greatness and worth from Thee.

If done to obey Thy laws,

even servile labors shine;

hallowed is toil, if this the cause,

the meanest work divine.

(George Herbert)

What is your attitude toward work? We typically view secular jobs as necessary but otherwise undesirable. Work is a means to an end, what we have to do to survive—and the sooner we can stop the better. But is this the mindset Christians ought to have? Let’s take a quick tour through the Bible to see the purpose of work.

Act 1 — Work is a good thing because God created us for it (Gen. 1:28; 2:15). Work is not a result of sin but part of God’s original purpose. God’s ‘cultural mandate’ (Gen. 1:28) explains his vision for humans: we should harness creation through our work, making a positive contribution to the world and deriving joy from it.

Act 2 — Work is a broken thing because it is spoiled through sin (Gen. 3:17-19). Because of humanity’s rebellion, creation itself resists our efforts to subdue and cultivate it. Now that sin has entered the world, work can be toilsome and frustrating, even abused as a tool to exploit people. Because work is a broken thing, we shouldn’t be surprised when we encounter difficulty on the job.

Act 3 — Work is a justice thing because God regulated it (Law & Prophets). God knew labor was affected by sin so he regulated work in the law of Moses: he promoted fair payment of wages, fair money lending practices and labor contracts, protected workers from abuse and commanded loving treatment of others. Because work is a justice thing, our work (and how we do it) must be ethical.

Act 4 — Work is a kingdom thing because the Lord is served by it (Col. 3:22-24). Jesus exercises lordship over every aspect of our lives, including our work. Therefore, the quality of our work, no matter how trivial it may seem, should reflect our King. Martin Luther King Jr. once said, “If a man is called to be a street sweeper, he should sweep streets even as Michelangelo painted, or Beethoven composed music or Shakespeare wrote poetry. He should sweep streets so well that all the hosts of heaven and earth will pause to say, ‘Here lived a great street sweeper who did his job well.’”

Act 5 — Work is a mission thing because the gospel is commended by it (Titus 2:9-10). Christian work ethic proves the gospel. We can actually show the beauty of the gospel through the work we do when we do it for the Lord. Because work is a mission thing, we should not only work for the Lord’s sake but also for the sake of others, that they may see our good work and glorify God.

Act 6 — Work is an eternal thing because, in the end, God will redeem it (Rev. 21-22). John glimpses the future and sees a garden-like city where God and his people will live together in unity. There, all the redeemed will continue to work by serving the Lord and reigning with him (Rev. 22:5). Because work is an eternal thing, the work we do in the Lord’s name and for the Lord’s glory, no matter how small or insignificant it may look to us now, will not be in vain (1 Cor. 15:58). Somehow, God will make the good work we do for him in this life count in the next. So whatever we do in our work, let us do it well, do it honestly and do it for the Lord.

Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience.

Colossians 3:12

Is it right for Christians to think of themselves as “sinners” or ought we to think ourselves as “saints”? We understand that there is no such thing as a Christian in this life who is without sin for John tells us, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins.” (1 Jn. 1:8-9a) Christians have a real need for God’s continued mercy because we continue to struggle against sin. James says, “if anyone among you [you Christians] wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.” (Jas. 5:20-21) Again, here is another passage that refers to Christians as “sinners.” But notice these are Christians who have wandered from the truth.

It is much more common for Christians to be described as “saints.” The word “saint” means holy one, consecrated one, one who is set apart by God. Paul calls Christians “saints” forty times in his letters and almost never calls them “sinners” in the present tense. Romans 5:8 says “God shows his love for us in that while we were still sinners, Christ died for us.” The implication is that those who are in Christ are no longer to be identified as “sinners.” Though we still struggle with sin, we are primarily identified by our association with the Lord. “If anyone is in Christ, he is a new creation. The old has passed away; behold the new has come.” (2 Cor. 5:17) Now that we have responded to the gospel and received the forgiveness of our sins we are “God’s chosen ones, holy and beloved.” (Col. 3:12)

To think of ourselves as "saints" or “God’s chosen ones” seems embarrassing, almost arrogant. But these are not titles we give ourselves in hollow self-congratulation. These are names given to us by the God who has justified us in Christ: “You are a chosen race, a royal priesthood, a holy nation, a people for his own possession… Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy.” (1 Pet. 2:9-10)

The emphasis of New Testament authors is to motivate Christians to keep in step with their new identity as “saints” by living consecrated lives (see 1 Pet. 1:14-16). In Christ, we really are, right now in the present, “God’s chosen ones, holy and beloved.” The challenge is for us to live consistent with that spiritual reality by putting “to death… what is earthly in [us]” (Col. 3:5-11; 2:10-11) and walking in newness of life (Col. 3:12-17; cf. Rom. 6:1ff).

Paul explores this tension between being clean and continuing to cleanse ourselves: “Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.” (1 Cor. 5:7) Because we have been forgiven of our sins in Christ, we “really are unleavened” and yet we must continue to “cleanse out the old leaven.” Again, Paul outlines several sinful practices that keep us from inheriting God’s kingdom and says of the Corinthians, “such were some of you. But you were washed, you were sanctified, you were justified…” (1 Cor. 6:11) Yet, later, he tells these same washed, sanctified, justified people, “let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.” (1 Cor. 7:1)

While Christians still struggle with sin, we must see ourselves primarily as “saints”: not sinless, but those who, in Christ, are empowered to sin less and less and look more and more like our perfect Savior. John strikes the balance between the responsibility of holy living and the need for grace: “I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.” (1 Jn. 2:1)

And he called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. He charged them to take nothing for their journey except a staff—no bread, no bag, no money in their belts—but to wear sandals and not put on two tunics. And he said to them, “Whenever you enter a house, stay there until you depart from there. And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them.” So they went out and proclaimed that people should repent. And they cast out many demons and anointed with oil many who were sick and healed them.

Mark 6:7-13

Jesus’ ministry entered an important new phase in what some call the ‘limited commission.’ The “twelve,” a theologically significant number reminiscent of the twelve tribes of Israel indicating a fresh beginning for God’s people, would be crucial in the spread of the gospel throughout the whole world (Mt. 28:18-20; Col. 1:23). To prepare them for this monumental task, Jesus, the Father’s “Apostle” (Heb. 3:1), trained them, commissioned them and “sent” (apostellō) them out to the Galilean villages as his ambassadors. Endowed with the authority of Jesus, they presented the gospel in both word and deed, preaching the message with accompanying miracles. Christians, though not apostles, can learn several practical lessons from this Galilean mission. Those who are saved have a responsibility to proclaim that message of salvation to others.

First, notice that Jesus sent them out in pairs. There may be several reasons for this: traveling with companions is a safeguard against physical threats and increases the reliability of one’s testimony. Christian coworkers also provide much needed encouragement in the often lonely and difficult work of preaching.

Second, Jesus told them to take nothing with them in the way of supplies. They were to go out with the bare necessities and rely solely on the kindness and hospitality of those who would “receive” them (Mk. 10:10). This would be an act of faith on the apostles’ part. They had to believe they would meet receptive people in the villages and learn to trust their hospitality (3 Jn. 5-8).

Third, Jesus prepared them for a varied response. The apostles could expect to find people receptive to the message but should not be surprised to encounter those who would refuse it. Earlier, Jesus taught that the gospel would elicit a wide variety of responses in his parable of the sower with its four different soils (Mk. 4:1-20).

Fourth, Jesus told them how to respond to rejection. They were not to retaliate against the unreceptive in any way. Rather, they were to simply move on after shaking the dust off their feet “as a testimony against them.” Why this action? It was customary for Jews who traveled abroad to shake the dust off their feet before returning home, so as not to defile the holy land with the soil of heathen lands. Similarly, Jews who rejected the gospel were to be treated as heathens. By doing this, the apostles signified that those who rejected God’s salvation were fully responsible for their own spiritual condition. Paul did this very thing in Pisidian Antioch (Acts 13:51) and in Corinth adding the verbal warning, “Your blood be on your own heads!” (Acts 18:6; see also Ezek. 3:16-21).

The apostles obeyed these instructions and experienced success in their mission. There are doubtless many other lessons for us in this text but let us, at least, learn to speak the gospel by the authority of Christ (Col. 3:17), to labor with faithful companions, to trust that God will care for us as we do his will and to respond to opposition with gravity and grief but never vengeance. There are receptive soils waiting for the seed. We are called to sow that seed in faith and leave the results to God (1 Cor. 3:6-7).