STOOPING TO ENTER

A man and woman went to see their minister for some counseling because they were having a problem in their marriage. So the minister asked them what they thought the problem was. The husband said: “Pastor we’re having religious differences.” The minister looking somewhat puzzled responded by saying, “I don’t understand, I thought you were both Presbyterian.” But the man said, “That’s not the problem. The problem is that I think I’m God, but she disagrees!” Of course, men don’t have a lock on arrogance, women can also be arrogant. But we must admit, men have honed the attitude to an elevated art form.

While this little story is obviously intended to make us smile, the pain and suffering of divorce is all too real and nothing to smile about. Most of us sitting here this morning have had our lives in some way touched by the pain of a divorce. Unfortunately, over the last 35-40 years divorce has become almost commonplace in our country. The studies vary, some showing a percentage as high as 50% of marriages ending within the first seven years. Regardless of the exact numbers, the reality is that an astonishing number of marriages end in divorce. Lest we think that this is just a problem among people outside the church or among people who lack faith in God, the reality is that many dedicated and committed Christian people experience the pain and anguish of a divorce. Our faith does not insulate us from the reality of sin and its affects in the world.

Nonetheless, as we have heard Jesus’ words from Mark’s gospel, divorce is not what God intended for us when He gave us the marriage covenant for our lives together as men and women. In this area of our lives, as in so many other areas, the gap between the way we live and the way God intends us to live is great.

Some interpreters of scripture and some church traditions point to Jesus’ words on divorce in this passage and say that Jesus flatly prohibited divorce. However, if we look carefully at his words, Jesus’ response to the Pharisees’ question is not that straightforward.

In these verses the Pharisees are questioning Jesus about his beliefs and they ask him a question about divorce in verse 2. Within Judaism this is exactly how matters of faith were resolved. People posed questions to their teachers, their Rabbis, and the Rabbis would make reference to existing scripture and the traditions around the scripture to answer the question at hand.

Accordingly, Jesus instructs them to refer to the Law given to Moses. This reference is to Deuteronomy 24 which legally established divorce according to the law. So, then, divorce is legal as such. Jesus does not challenge the Law of Moses. However, Jesus then went further and searched behind the legal aspects of marriage and divorce and quoted Genesis 1 & 2. By doing this, in effect, Jesus turned the issue from a question of divorce, (the legality of which Jesus does not dispute) to a question of what is marriage.

When properly understood within the context of these verses, Jesus is essentially saying that divorce is not a part of God’s plan but because of the “hardness of our hearts” (verse 5), that is to say the harsh reality of sin, it is a reality in the world.

By quoting Genesis, Jesus was expanding the issue. He was pointing to God’s original intention that marriage be a life-long commitment. If we could live as God intended us to live marriage would always be for life. However, in this instance, as in so many others, we don’t always live as God intends us to live. Therefore, divorce is a part of our fallen existence, an outcome of sin if you will.

The words from Genesis remind us that the marriage covenant rightly understood is a truly marvelous gift from God. Marriage in this God-given sense is the profound physical and spiritual union of a man and a woman. It is not merely a legal or social contract. In contrast, the Pharisees question revealed that their perspective on marriage was a far less spiritual notion, one more based on the idea of legal contract not spiritual covenant.

Jesus’ strict words about divorce in verses 11 & 12 speak to this issue from the divine ideal of Genesis, not from the Mosaic case law of Deut. 24:1. Let us remember, Jesus did not directly challenge the legality of the law revealed through Moses. In short, divorce is not a good thing, as Genesis teaches us it is not what God intends, but in a world in which sin has entered through the freedom we enjoy, it is something we must recognize as a reality and somehow endure.

At the risk of oversimplifying this issue, just as we will never fully be rid of the pervasive influence of sin in our lives until our baptism is complete in our death, so to will the necessity for a thing such as divorce exist in order to accommodate our sinfulness. The marriage covenant is God’s will. Divorce is an outgrowth of our sinfulness. What Jesus is saying is that it’s legal in a strict sense, it is allowed, but marriage is intended by God to be more than a mere legality. If we wish to draw analogy, let us consider the Ten Commandments. God intends for us to keep them. We intend to keep them. But when we fail, God is there to forgive us and renew us to try again.

At first glance, the second part of this passage in which Jesus blesses the children appears to be unrelated to his words regarding marriage and divorce. Why does this story immediately follow the other? It seems strange. Are the topics in some way connected, and if they are, how?

Apparently, as parents were bringing their children to Jesus to receive his blessing, the disciples tried to shoo them away. In all fairness to them, the disciples weren’t being mean, simply practical. Jesus’ public ministry was a strong challenge to the established order of the day. His preaching and teaching was often critical of the religious and political power in Galilee. The establishment never enjoys criticism.

In turn, then, having a strong approval rating with the public was in the minds of the disciples absolutely critical. Jesus needed the support of as many people as possible if he hoped to continue his ministry. In blunt terms, for his own protection, Jesus needed a strong approval rating from the population. From a practical point of view, children were not powerful, so why spend time with them?

Children in Galilee, like everywhere else in the world at the time, were either exploited as cheap labor or simply ignored by society. They were powerless and without defense in society. As a group they were vulnerable and defenseless. In terms of power, children had nothing to offer Jesus. To the disciples, it must have seemed like a huge waste of time for Jesus to spend time blessing the children and talking to their parents.

Jesus’ sharp rebuke of the disciples must have caught them off guard. They no doubt thought that they had Jesus’ best interests in mind. Jesus quickly let them know they were dramatically wrong . Let the children come, said Jesus.

In verse 15 Jesus said, “Truly, I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” Many have interpreted Jesus’ words here as a reference to the naiveté and innocence of a child. However, that is not what is going on here. Jesus’ point is not a sentimental or emotional one, it is something quite different.

This text is not about urging adults to adopt a child-like faith and trust. This text is about how every person, male or female, adult or child, shall receive the kingdom of God - powerless. It is also important to notice the text states we will receive the kingdom - not achieve it!

Jesus said we must receive the kingdom of God as a child; that is without power, without influence, without defense. We cannot point to our accomplishments and our successes and say, I have earned the right to be here. We do not enter God’s presence because we are a people free of sin, we enter God’s presence because we are like children without any claim about our worth. We cannot storm the kingdom with our passion we can only hope to be swept into it by the tide of grace.

The blessing of the children follows directly from Jesus’ words regarding marriage and divorce. Indeed, whether our marriages are successes or failures, we receive the kingdom of God without defense. We enter the kingdom based on God’s grace, not our ability or failure. We have no bargaining chips with God. At the same time, there is no moral lapse or failure which can exclude us. Our adoption and redemption as children of God is grounded in grace, not works.

To enter the kingdom, we come as one defenseless and powerless, totally dependent upon God’s grace to draw us in.

Let me share a powerful example of this reality that exists in Israel today. If you travel to the Holy Land and visit Bethlehem you will experience a physical reminder of this reality as you visit the church of the Nativity. This church is built over the place tradition says Christ was born into the world.

As you step off of your tour bus onto the streets of Bethlehem you will be greeted by the sounds and sights of a busy tourist town. To your right will be a long row of gift shops selling all sorts of religious gift items. To your left will be the church of the Nativity. Actually the Church of the Nativity is located within a much larger church building surrounding it. As you go in and move toward the spot where tradition says Christ entered the world, something appears quite odd. The main door to the Church of the Nativity is very small, much less than 5 feet tall. As you watch people enter you see that virtually every adult must stoop to enter.

And the words of Jesus come to mind, we must become as a little child to enter the kingdom of God. To enter the Church of the Nativity, everyone must become as a little child, vulnerable and without defense. To enter the kingdom of God, let us stoop humbly before our God, trusting that it is grace alone that will allow us to enter. So may it be for us.

Reverend Marc V. Mason

October 8, 2006

Trinity Presbyterian Church

Travelers Rest, SC