Jesus’ Remedy For Worry (Matthew 6:25-34 Teaching Outline)

Scripture Introduction: In the preceding portion of the Sermon on the Mount, Jesus' warns against seeking earthly riches beyond our essential needs, but in this portion of the sermon we will see how He teaches us not to worry even about the basic necessities of life.

Read Matthew 6:19-34

Introduction: Walter Kelly, creator of the old Pogo comic strip, once said: “When I don’t have anything to worry about, I begin to worry about that” (as cited here).

Mr. Kelly illustrates well the problem that so many of us have. We just have a built in tendency to worry. But in the passage before us today we will see that Jesus doesn't want us to worry. We will see that He 1) admonishes us against worrying, 2) asks a series of probing questions arguing against worrying, and 3) asserts our true priority that alleviates worrying.

I. Jesus Admonishes Us Against Worrying

We see this in the first part of verse 25.

NKJ  Matthew 6:25a Therefore [διὰ τοῦτο, diá toũto, for this reason] I say to you, do not worry [μεριμνάω, merimnáō] about your life, what you will eat or what you will drink; nor about your body, what you will put on.

When Jesus begins by saying therefore, or for this reason, He is indicating that the problem He has just warned us about in the preceding context (vss. 19-24), the problem of desiring the earthly riches, often begins with worry about our earthly needs. So He does not just warn us about the danger of seeking earthly riches but also about the root problem of excessive worry about our needs. For it is this worrying that so easily leads to a desire to hoard such riches. And, as we shall see, this desire for earthly things is itself a lack of faith in God. Such a lack of faith then in turn fosters the kind of self-reliance and materialistic idolatry that Jesus wants us to avoid. It is a vicious cycle that Jesus wants to end in all of us!

Notice also that Jesus addresses the most basic needs that all people have – food, water, and clothing – and commands us not to worry about these things.

Application: But some of us may be thinking that, if we have a right to worry about anything, surely it is our most basic needs! After all, when we wake up in the morning, isn't one of our first thoughts of the day about getting a drink of water or a cup of coffee? Or about what we will have for breakfast? Or about what we will wear today? Surely Jesus doesn't mind if we think about such things? The answer is that, of course, He is not saying we should take no thought at all about such things, but only that we shouldn't worry about them. After all, earlier in the sermon Jesus has already told us to pray about such things each day:

NKJ  Matthew 6:11 Give us this day our daily bread.

This is one reason that the King James Version needed to be corrected in its translation of this verse, which reads, “Therefore I say unto you, 'Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on …'” (italics mine).

The New King James Version gets it right when it translates the command as do not worry. But Jesus doesn't just give us a bare command. In order to reinforce the command and to help us see why it is so important, He offers us reasons not to worry, which leads to our next point.

II. Jesus Argues Against Worrying

We shall see that, beginning in the last part of verse 25, Jesus begins to ask a series of rhetorical questions that are designed to reveal the real source of our worrying, namely a lack of faith. With these questions Jesus also appeals to logic, making arguments both from the greater to the lesser and from the lesser to the greater.

First, we see that Jesus offers an argument from the greater to the lesser.

NKJ  Matthew 6:25b Is not life more than food and the body more than clothing?

In other words, if – as Jesus assumes here – God has given us life itself and the bodies we possess, is He not also able to provide the food and clothing we need to sustain our lives and provide for our bodies? If He can do these greater things, how much more capable is He of doing these lesser things?

Observe also that Jesus is stressing that true life is something more than merely this earthly life and meeting our bodily needs. He is reminding us of what He has already taught in the preceding context, that there are rewards in Heaven where we should be laying up treasures for ourselves.

Second, we see that Jesus offers a series of arguments from the lesser to the greater.

These arguments focus upon the way God providentially cares for His creation, doing such things as feeding the birds and adorning the flowers of the field.

NKJ  Matthew 6:26 Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they?

In other words, if God takes care of the birds which are of comparatively lesser value, will He not also take care of us who are greater value. As a poet once wrote:

Said the Robin to the Sparrow,  “I should really like to know

   Why these anxious human beings rush about and hurry so.”

   Said the Sparrow to the Robin,  “Friend, I think that it must be

   That they have no Heavenly Father such as cares for you and me.” (as cited by John Stott, The Message of the Sermon on the Mount, p. 165)

I have seen this poem in several commentaries or Bible study resources, and it does reflect well the central point Jesus is making, which is that we can easily worry when we shouldn't. When we are consumed with worry, we really do act as though we have no heavenly Father to care for us, don't we?

However, although birds are God's creatures and He does care for them, Jesus does not call God their heavenly Father. This is a special relationship that we have with God, which makes Jesus' point all the more clear. If we He takes care of them, surely He will take care of us, who are His children, created in His image and redeemed by Christ!

Notice also that Jesus describes the birds as “neither sowing nor reaping.” Does this mean that He doesn't want us to sow or reap? Is He indicating that we shouldn't be concerned about working to meet our needs? Some have been tempted to think so, but there is no reason to think that Jesus doesn't want us to be hard workers. Paul certainly didn't understand Jesus' admonition this way when he wrote to the Thessalonian Christians:

NKJ  2 Thessalonians 3:10-12 For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. 11 For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. 12 Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.

As Thomas Constable observes concerning Jesus' teaching here, “This does not mean we can disregard work, but it does mean we should disregard worry” (Notes on Matthew, e-Sword).

Jesus also seeks to highlight the ineffectiveness of worrying, as we see in His next rhetorical question.

NKJ  Matthew 6:27 Which of you by worrying [μεριμνάω, merimnáō] can add one cubit [πῆχυς, pḗchus, which here may refer to an hour of one's life] to his stature [ἡλικία, hēlikía, mature age, maturity]?

This question reinforces Jesus' point by emphasizing that worry is useless anyway because it simply doesn't accomplish anything! It can't make you grow more mature or lengthen your life, can it? The point is essentially the same whether one prefers the translation of the New King James Version or that of the ESV and NASB:

ESV  Matthew 6:27 And which of you by being anxious can add a single hour to his span of life?

NAU  Matthew 6:27 And who of you by being worried can add a single hour to his life?

I prefer these translations because I think they better fit the context, which is about our lives rather than how tall we are. But as I said, the essential point is the same. Worry doesn't accomplish anything. It can't add any more time to our lives, whether to live or grow taller. In fact, a good case can be made that worry will shorten our lives! And it can take over our lives and rob them of joy as well. As playwright Arthur Somers Roche poignantly observed, “Worry is a thin stream of fear trickling through the mind. If encouraged, it cuts a channel into which all other thoughts are drained.”

No wonder our Lord Jesus wants us not to worry. And no wonder He offers us so many arguments against it, as He continues to do with His next rhetorical questions.

NKJ  Matthew 6:28-30 So why do you worry [μεριμνάω, merimnáō] about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; 29 and yet I say to you that even Solomon in all his glory was not arrayed like one of these. 30 Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?

In other words, if God shows such concern for the flowers of the field – which are here for a short time and used for fuel when dead and dried out – will He not also be concerned for us? The answer is that of course He will be concerned that we have clothes to wear. And if we think otherwise – which is what we demonstrate when we worry – then the real problem we have is a lack of faith.

Notice the progression of the argument. First Jesus warns against seeking earthly riches rather than treasure in Heaven (vss. 19-24). Then He zeroes in on what so easily leads to such a desire for earthly riches, which is worry about the future (vss. 25-27). And now He pinpoints the source of such worrying, which is a lack of faith (vss. 28-30). This is why George Muller once correctly asserted that, “The beginning of anxiety is the end of faith, and the beginning of true faith is the end of anxiety.”

Application: Let us not deceive ourselves. To the degree that we worry we do not really trust God as we should. But, some of us may think, shouldn't we be concerned about meeting our basic needs? Isn't this why Jesus taught us to pray for our daily bread, as we have already been reminded? Isn't this why Paul said that we should work for our bread? Shouldn't we be concerned also because in meeting our own needs we may also meet the needs of others? And doesn't Jesus also command us to meet such needs of others and even tell us that the future judgment will take this into account? For example:

NKJ  Matthew 25:31-36 When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. 32 All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.  33 And He will set the sheep on His right hand, but the goats on the left. 34 Then the King will say to those on His right hand, “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: 35 for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; 36 I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.”

Such concern for others can also be for their spiritual welfare, as Paul reminds us:

NKJ  2 Corinthians 11:28-29 ... besides the other things, what comes upon me daily: my deep concern for all the churches. 29 Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?

So, how do we understand such passages in a unified way? Well, there are a couple of points that need to be remembered.

First, we must distinguish between concern about our daily needs – concern that we take to God in prayer – and worry about such things. The difference between concern and worry can be a subtle one, which makes it all the more easy to deceive ourselves about it. But perhaps we can safely discriminate between the two by recognizing that concern can leave these things with God after praying for them, but worry can't let go of them. Here we must remember the words of Peter:

NKJ  1 Peter 5:6-7 Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, 7 casting all your care upon Him, for He cares for you.

Just as Jesus taught, so Peter also connects our casting our cares upon the Lord with trust that He really does care for us. When we continue to worry we only show that we doubt that He really cares. Remember also the words of Paul to the Philippian Christians:

NKJ  Philippians 4:6-7 Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; 7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.

Paul says that we will have peace when we pray without worry. So this is another way to tell the difference between a genuine concern that we that we take to God versus worry that we hang onto.

Second, we must also distinguish between selfless concern for others and selfishly worrying about our own needs. And this concern for others should be a kingdom concern, which leads us to out final point.

III. Jesus Asserts Our True Priority That Alleviates Worrying

We see this in verses 31-34.

NKJ  Matthew 6:31 Therefore [οὖν, oún, so, hence] do not worry [μεριμνάω, merimnáō], saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?”

Before Jesus asserts what should be our ultimate priority, He restates His command not to worry. He does this with the apparent desire to highlight that the real cure for worry is to be found not only in trusting God more fully, but also in getting our priorities straight, as He will make clear in what He goes on to say next.

NKJ  Matthew 6:32 For after all these things the Gentiles seek [ἐπιζητέω, epizētéō]. For your heavenly Father knows that you need all these things.

Jesus is making two points in this verse.

First, when we worry more about our temporal, earthly needs than we do about eternal, heavenly things, we are behaving the same way the heathen do. This means that we are in reality seeking the same things in life that they seek. Are we not then salt that has lost its saltiness (5:13)? Are we not failing to let our light shine before men as we ought (5:16)? Are we not like those who receive the word among the thorns? Remember what Jesus said about the thorny ground:

NKJ  Matthew 13:22 Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful.

Second, when we worry as the heathen do, we are acting as though our heavenly Father does not really know or understand our needs. So again we see lack of faith as a primary issue.

But we will never have a stronger faith until we have the right priorities, as Jesus makes clear in what He says next.

NKJ  Matthew 6:33 But seek [ζητέω, zētéō] first the kingdom of God and His righteousness, and all these things shall be added to you.

In other words, if we seek His kingdom and righteousness first, then we can be confident that our needs will be met. But what is the kingdom and righteousness that we are to seek first? Well, we are to seek the advancement of the kingdom now through the advancement of the Gospel, just as Jesus did:

NKJ  Matthew 4:23a And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom ....

This means we must make the proclamation of the Gospel a first priority in our lives, doesn't it? And it also means that we must pray for the kingdom to come more fully now and ultimately in the future, as Jesus taught us to pray earlier in the Sermon on the Mount when said, “In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name. Your kingdom come. Your will be done On earth as it is in heaven” (Matt. 6:9-10, italics mine).

When Jesus refers to seeking His righteousness in connection with seeking His kingdom, He is talking about living a more righteous life that will elicit a reaction from others and is an integral part of the witness we have that will help to advance the kingdom. As we live such righteous lives, we will elicit both a negative and a positive response, as Jesus also taught earlier in the Sermon on the Mount:

NKJ  Matthew 5:10 Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

NKJ  Matthew 5:16 Let your light so shine before men, that they may see your good works [which would be righteous works] and glorify your Father in heaven.

If we are thus seeking the kingdom of God and His righteousness first, then we will find that His concerns begin to outweigh our concerns. We begin to find that our faith becomes stronger as we prayerfully depend upon Him to work in and through us. And we begin to find that we have less and less reason to worry about the future as well, something which Jesus addresses yet again in what He says next.

NKJ  Matthew 6:34 Therefore [οὖν, oún, so, hence] do not worry [μεριμνάω, merimnáō] about tomorrow, for tomorrow will worry [μεριμνάω, merimnáō] about its own things. Sufficient for the day is its own trouble.

We do not need to worry about tomorrow when we trust God with each day. But Jesus ends this part of His teaching with an added reminder that each day will bring trouble of its own. Why, then, would we want to bring tomorrow's trouble into today and deal with it twice?! As George MacDonald has pointed out, “No man ever sank under the burden of the day. It is when tomorrow's burden is added to the burden of today, that the weight is more than a man can bear” (as cited by Kent Hughes, The Sermon on the Mount, p. 224).

Conclusion: Thus we come to the end of Jesus' admonitions not to worry, and I hope that those of us who trust in Him as Lord and Savior will leave here today encouraged to trust Him more and more each day, making His priorities our own and learning not to worry because we know our lives are in His loving hands.

Grace and Truth Books Has Great Deals on Richard Belcher Titles

Last month I recommended Grace and Truth Books as the place to purchase Dr. Belcher's writings (here), especially if you are a reader of his well known Journey series of theological novels. Today I would direct your attention once again to their website, where you can not only purchase books from this series as well as many other books by Dr. Belcher, but you can get them at better prices than you will find anywhere else. For example, you can get Dr. Belcher's Preaching the Gospel: A Theological Perspective and a Personal Method (which I've recommended in the past here), or A Discussion of the 17th Century Particular Baptist Confessions of Faith (co-written with Anthony Mattia), or A Layman's Guide to the Sabbath Question (co-written with his son, Richard Belcher, Jr.) for just $5.00 each. They are also offering many of the Journey series books for a reduced price of $5.00 as well. Here is a list of the Journey books offered at a reduced price:

A Journey in Authority 

A Journey in Inspiration 

A Journey in God's Glory 

A Journey in Salvation

A Journey in Purity 

A Journey in Roman Catholicism 

A Journey in Dispensationalism 

A Journey in Baptist History 

A Journey in Heresy 

A Journey in Revival 

A Journey in Faith 

A Journey in Evangelism & Missions 

A Journey in Matthew 24 

A Journey in God's Sovereignty

Each of these Journey titles is listed at the reduced price of only $5.00, but Dennis Gundersen of Grace and Truth Books has told me that if people will phone him, referencing the Reformed Baptist Blog, he will give them an even better deal. After visiting the website, just call the store phone at 918-245-1500 to place your order. You may also want to check out the many other good prices available on the many good books on the website.

Download A. H. Strong's Systematic Theology For Free

For any interested readers, here is a link to download or read online Augustus Hopkins Strong's Systematic Theology: A Compendium Designed for the Use of Theological Students for free. For those of you not familiar with A. H. Strong, here is a description from the Christian Classics Ethereal Library (where the same work is also available for free):

Augustus Hopkins Strong was born in Rochester, NY on August 3, 1836. He was brought to Christ while attending Yale College, from which he graduated in 1857. He began his theological studies at Rochester Theological Seminary and completed his D.D. in Germany.

After serving Baptist churches in Haverhill, Massachusetts, and Cleveland, Strong was elected president of Rochester Theological Seminary in 1872. He was an active promoter of Baptist missions throughout his life, and from 1907 to 1910 he served as the first president of the Northern Baptist Convention (now the American Baptist Churches in the U.S.A.).

In his forty years at Rochester Seminary Strong taught a theology that combined traditional Reformed emphases, distinctive Baptist convictions on the ordinances and the organization of churches, and a relative openness to modern ideas. He published his multivolume Systematic Theology in 1886. This influential work was revised several times by Strong himself and continues in print to this day. Although Strong was consistently orthodox, he did use the results of modem critical scholarship more than, for example, his near Presbyterian contemporary Charles Hodge. Also, unlike Hodge, Strong was comfortable with the idea that God may have created the world through the processes of evolution. In the 1907 edition of his theology, Strong summarized his views on modern thought: "Neither evolution nor the higher criticism has any terrors to one who regards them as part of Christ's creating and education process."

Yet late in his life Strong spoke out strongly against those who used modem thought to compromise belief in Christ's divinity or his saving work. In the 1907 revision, Strong proposed the counter to modernism that he maintained until he died: Christ as "the one and only Revealer of God, in nature, in humanity, in history, in science, in Scripture."

Although, sadly, Strong never abandoned his Theistic Evolution, he is definitely worth checking out. Just keep a discerning eye as you read him. At many points, he reads like a Baptist version of Charles Hodge, but at other points, as the above description maintains, he goes too far into modern critical thinking. For those who use e-Sword, his Systematic Theology is also available for free as an e-Sword module here.

2016 "What is a Reformed Baptist?" Poll Update

Five months ago we began a poll on the blog. If you identify yourself as a Reformed Baptist and you haven't already taken part in the poll, please check out the "What is a Reformed Baptist?" Poll on the right sidebar on this page (the red box with white type). The intention is to run the poll for one year with an interest in how the Reformed Baptist community might answer this question. I have given four options for answers that I think basically sum up the various groups or individuals that I have found to be using the term. Here are the four possible answers:

To regard oneself as a Reformed Baptist, one must ...

1) adhere at a minimum to a Calvinistic soteriology.

2) adhere at a minimum to a Calvinistic soteriology and to Covenant Theology.

3) adhere substantially to the Baptist Confession of 1689 (e.g. modify regarding Impassibility).

4) adhere strictly to the Baptist Confession of 1689.

For those interested, here are the results thus far:

14% say that one must adhere at a minimum to a Calvinistic soteriology in order to be regarded a Reformed Baptist.

27% say that one must adhere at a minimum to a Calvinistic soteriology and to Covenant Theology in order to be regarded a Reformed Baptist.

41% say that one must adhere substantially to the Baptist Confession of 1689 (e.g. modify regarding Impassibility) in order to be regarded a Reformed Baptist.

19% say that one must adhere strictly to the Baptist Confession of 1689 in order to be regarded a Reformed Baptist.

Again, if you haven't yet taken part in the poll, please do so. You may read more about the poll here in order to understand better why it is phrased as it is.

See Early Bible Papyri Online

If you are interested in seeing a collection of the earliest manuscripts of the Greek New Testament, then you may want to check out the earlybible.com, where you can view high definition pictures of many such manuscripts. Here is part of the website's mission statement:

Early Bible is dedicated to displaying the oldest known copies of the New Testament. We hope you find these images interesting and helpful in understanding the rich history of the Bible's origins. Perhaps you are a scholar who has referred to these papyri for years and now you can read them first-hand. Perhaps you are a Bible student determined to see for yourself the textual variants referenced in the critical apparatus of your Greek New Testament. Or, perhaps you are someone who is just interested in seeing these ancient documents for yourself. Whatever has brought you here, we hope that this site enriches your understanding and answers any questions you have brought regarding these early copies and testaments to the faith of the early followers of Christ.

For an example, click on the picture at the right and see an old manuscript containing part of Matthew 1:1-12. Just thought some of our readers might find this interesting!

Honoring My Brother on Memorial Day

On Memorial day I always try to take some time to thank God for the freedoms I have as an American citizen and for the men and women who have given their lives so that I could continue to have these freedoms. I also try to remember to pray for the many service members who are still in harm's way. I pray especially for my brothers and sisters in the Lord who are serving in the military, that they will be faithful witnesses to Christ under very difficult conditions and that they will be protected and come home safely.

Today, however, I am especially thankful as I think of my brother, Paul Throop, who served his country well in the US Army in many dangerous combat situations. In the process he suffered a significant injury, for which he was medically discharged and with which he lives in pain every day. Yet he does not regret his service. Nor does he complain about the limitations and the discomfort his injuries have caused in his life. In fact, he now serves the Lord Jesus Christ with an even deeper devotion than that with which he so faithfully served his country. He is an amazing example of the grace and power of our Lord Jesus Christ in saving sinners. He is a devoted husband and father, who loves his wife as Christ loved the church. He is also a loyal brother in the Lord, one whom I don't deserve. I wish there were more men like him. I wish I was more like him in many ways. I love and respect him, and I honor him on this Memorial Day.

Dr. Belcher's Writings Available at Grace and Truth Books

Over the years Dr. Richard Belcher has written many books designed to help laymen understand Bible study and theology, and most of them now appear to be available at Grace and Truth Books. In fact, it looks like the single best place where you can find them. If you haven't read any of the books in his Journey series, I would especially recommend them, and you can even buy them as sets for discounted prices. It is a series of what Dr. Belcher calls "theological novels," in which he writes of the life and ministry of a fictional character, Ira Pointer, who learns about theology and its practical application as he encounters the many blessings and tribulations of ministry. The first in the series in called A Journey in Grace, and I am especially thankful for it because many years ago it helped my wife come to an understanding of the Doctrines of Grace. I have also found that the series has been helpful in teaching people who may struggle to read theology but who seem to enjoy these books because the stories keep them engaged and help them to see how important each theological issue really is and how it impacts -- or should impact -- people's lives. If you haven't read them yet, get a copy of A Journey in Grace, or perhaps the set of the first seven in the series, and give them a try.

Post Update 5/29/16

Dennis Gundersen of Grace and Truth Books sent me a message he said I could post here: 

Thank you, Keith, for mentioning us. Yes, Dr. Belcher has reached the age of 82 and asked us to take over the storage and distribution of all his books. So, in addition to the 31 volumes of his "Journey" series (starting with "A Journey in Grace", shown above) we also have his biography of A. W. Pink, his two collections of the Letters of Pink, and various books on preaching, the Sabbath, and biblical exposition. 

As Keith suggests, for anyone unfamiliar with these, the first set is a fine place to start.

Richard Belcher's "Journey" Series - Set One (7 volumes)

The Journey Books: Complete Set of 31 volumes

I would definitely check out the website. They have a lot of good titles.

NCFIC: A New Family Integrated Church Denomination? By Shawn Mathis

Last September Shawn Mathis posted an article entitled NCFIC: A New Family Integrated Church Denomination? In this article he sets forth the evidence that the National Center for Family-Integrated Churches (NCFIC) is continuing to look more and more like a new denomination, despite their assurances to the contrary. With Shawn's permission, I have quoted the article here in its entirety:

Is the National Center for Family Integrated Churches (NCFIC) morphing into a quasi-denomination? Maybe something akin to a Presbyterian way of running things? As a group they unite together over children in worship (that is good) but denounce children in Sunday school (that’s bad).

Late last year, Scott Brown announced the formation of “regional facilitators.” These men coordinate area-wide events and leadership meetings to better cement inter-church relationships.

But Scott hastily assures his readers that this is not the formation of a denomination but an “organic way that brothers and sisters in churches are designed to love one another.”

Since when does an organic way have such a regional structure with regional leaders? Or when does an organic way include a publicly signed confession? Or when does an organic way involve a national church roll–all of which is coordinated by a central organization with one small board and one main leader?

This organic way seems a little more structured than many will admit.

But someone will quickly point out that Scott is not disciplining the churches like a bishop. Yes and no.

Consider the simple fact of signing the NCFIC declaration: to whom is the promise given that the church signing it agrees with the Nicene Creed and is in “substantial” agreement with the document itself?  To the NCFIC. Or rather, to the board, I think (the details of the NCFIC are not clear). Thus there is an implicit moral (and now structural) authority to accept or reject the church’s signing. They hold the keys to membership.

It is true that the NCFIC has a stated hands-off policy toward member churches. But churches have been removed from the list.

Consider further, that a church can list any exceptions it has with the NFIC declaration. But who decides what exceptions are allowable? The NCFIC. They hold the keys to membership and to doctrinal purity.

But there is more. The goals of the NCFIC are eerily denomination-like:

1. To facilitate the creation of new churches: “Facilitate church planting…Wherefore [the undersigned NCFIC churches and individuals], in Light of This Our Faith, We Do Hereby Resolve to…Consult with biblically sound churches that will likewise plant [FIC] churches, which perpetuate faithfulness to the Word of God in matters of church and family life.” (Welcome Pastors, NCFIC declaration)

2. To maintain structural cohesion of said churches: “How important is the establishment of biblically-ordered local churches? It is very important, since the church is ‘the body of Christ,’ (Eph. 1:22-23) and ‘the pillar and ground of the truth,’ (1 Tim. 3:15). This is why the NCFIC maintains an online church network called the, ‘FIC Network.’ (Scott Brown, posting)

3. To preserve and spread the Gospel: “We have seven objectives at the NCFIC. The first and foremost is to preserve the spread of the true Gospel from one generation to the next, through biblically-ordered, Gospel-preaching, Christ-exalting churches and families” (Scott Brown, posting)

I rejoice that Scott Brown is moving toward something beyond Independency. It seems the NCFIC is becoming something akin to the Southern Baptist Convention (SBC) with some regionalism of the Communion of Reformed Evangelical Churches (CREC) thrown in for good measure.

Both groups affirm the autonomy of the local body, while the CREC has regional presbyteries. And the CREC is a collection of Baptists and Presbyterians.

But there is more: “it seems to me that God would have many of these [FIC] churches be connected with one another for mutual help.”  What does that help look like? Scott believes this help is found in the “pattern of the churches in the New Testament” and approvingly quotes the following:

“They shared love and greetings; They shared preachers and missionaries; They supported one another financially with joy and thanksgiving; They imitated one another in how to live the Christian life…They were cautioned about whom to receive as teachers; They were exhorted to pray for other churches and Christians.”

If these become implemented, there will be no doubt that the NCFIC has become a denomination. Part of this list is already being implemented:

“Kevin Swanson and I are going to be hosting a church leader’s luncheon for the church leaders in Englewood, CO…We greatly desire to see like-minded pastors and congregations within a small geographical area begin to (1) know each other, (2) actively encourage each other, and (3) join together in Great Commission labors.”

Functionally, the NCFIC is in a unique position to be a denomination-that-is-not-a-denomination, working across existing denominational boundaries.  Will regional Presbyteries have to contend with a presbytery-within-a-presbytery if some of their churches join the NCFIC?

The question remains: is the National Center for Family Integrated Churches morphing into a quasi-denomination? Only time will tell.

I appreciate the work that Shawn has done over the years helping to correct the FICM and helping to warn the body of Christ about the dangers of some of their views. I have found in him an ally in supporting the truth and strengthening the churches against some of the aforementioned dangers involved with the FICM, and I hope the blog's readers will consider his writings on the subject in addition to my own. He has written a very helpful book on the subject entitled Uniting Church and Family: Observations About the Current Family Crisis.

2016 "What is a Reformed Baptist?" Poll Update

Four months ago we began a poll on the blog. If you identify yourself as a Reformed Baptist and you haven't already taken part in the poll, please check out the "What is a Reformed Baptist?" Poll on the right sidebar on this page (the red box with white type). The intention is to run the poll for one year with an interest in how the Reformed Baptist community might answer this question. I have given four options for answers that I think basically sum up the various groups or individuals that I have found to be using the term. Here are the four possible answers:

To regard oneself as a Reformed Baptist, one must ...

1) adhere at a minimum to a Calvinistic soteriology.

2) adhere at a minimum to a Calvinistic soteriology and to Covenant Theology.

3) adhere substantially to the Baptist Confession of 1689 (e.g. modify regarding Impassibility).

4) adhere strictly to the Baptist Confession of 1689.

For those interested, here are the results thus far:

13% say that one must adhere at a minimum to a Calvinistic soteriology in order to be regarded a Reformed Baptist.

28% say that one must adhere at a minimum to a Calvinistic soteriology and to Covenant Theology in order to be regarded a Reformed Baptist.

40% say that one must adhere substantially to the Baptist Confession of 1689 (e.g. modify regarding Impassibility) in order to be regarded a Reformed Baptist.

19% say that one must adhere strictly to the Baptist Confession of 1689 in order to be regarded a Reformed Baptist.

Again, if you haven't yet taken part in the poll, please do so. You may read more about the poll here in order to understand better why it is phrased as it is.

The Problem With Preaching Other Men's Sermons

Most of us know that pulpit plagiarism is becoming an increasingly rampant problem these days. I think this is probably due to a number of factors, including such things as the easy availability of large numbers of sermons and sermon outlines online, the increasing pressure on pastors to sound like the celebrity preachers so many of the people in their congregations like to listen to or watch online, and the lack of solid training in exegesis and expository Bible teaching among so many pastors these days. But perhaps one of the most glaring problems is the lack of understanding among so many pastors regarding what their calling really entails.

D.A. Carson touched on this issue back in 2010, in an article at The Gospel Coalition website which asked the question When Has a Preacher Crossed the Line into Plagiarism in His Sermon? Answers were published from five Coalition members, one of whom was Carson, who writes:

First: Taking over another sermon and preaching it as if it were yours is always and unequivocally wrong, and if you do it you should resign or be fired immediately. The wickedness is along at least three axes: (1) You are stealing. (2) You are deceiving the people to whom you are preaching. (3) Perhaps worst, you are not devoting yourself to the study of the Bible to the end that God's truth captures you, molds you, makes you a man of God and equips you to speak for him.

This is a very good answer, in my opinion, but I am struck by the fact that there are many pastors these days who would claim that the first two points do not really apply to them, despite the fact that they regularly repeat other men's sermons. For example, many would say that they are not stealing if they have obtained permission to use the sermons, even without citing their original author. And they would argue that, so long as the members of their congregation know that they are preaching other men's sermons, then they are not deceiving them. But I don't think that there can be an answer to Carson's third point, which is that they are failing to devote themselves personally to the study of God's Word "to the end that God's truth captures you, molds you, makes you a man of God and equips you to speak for him." The simple fact is that, as pastors, we are called to preach the Word, not simply to repeat what someone else says about it (2 Tim. 4:2). In the process we are to make sure to teach "the whole counsel of God," an important aim of pastoral teaching for which the Apostle Paul held himself up as our example (Acts 20:27). To this end Paul admonishes a pastor to "Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth" (2 Tim. 2:15 NASB). How does simply repeating the work of other men even come close to heeding this command?! How does one demonstrate his own ability to accurately handle the Word of God if he doesn't even bother to do the work himself?! We simply cannot fulfill our calling as pastors if we are not doing the hard work of understanding and accurately handling the Word of God for ourselves.

I would also argue that fulfilling this calling is a necessary part of heeding the Apostle Peter's command to pastors to "Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock; and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away" (1 Pet. 5:2-4 NKJ). How can a man serve as an example of how we must learn to hear God speak to us in the Word for our sanctification if he isn't even bothering to delve deeply into the Word himself? How can one serve as a proper example of how to accurately handle the Word of God if he doesn't even know how to do it himself? In my view, one of the most important things I do as I teach the Word week in and week out is to model for the flock how they should rightly handle the Word of God for themselves. In this way I serve as an example to help them be like the Berean Christians, who were "were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so" (Acts 17:11 NASB). How does simply repeating the work of other men serve as an example to the body of Christ of how they ought to properly study the Bible for themselves? We simply cannot be the example we are called to be without demonstrating how the flock under our charge can properly study and interpret the Bible for themselves.

In my opinion, there are far too many pastors across America who are either incapable of doing the hard work of exegesis and sermon preparation, or they are unwilling to be diligent to present themselves approved to God as a workmen who do not need to be ashamed. Instead, they would rather simply repeat the sermons of other men, and for this they ought to be thoroughly ashamed of themselves! My fellow pastors, let us not be among them!

Jesus Is Lord: The Mediatorial Reign of Christ

Jeff Johnson announced earlier today that a new book will soon be available from Free Grace Press. The book is entitled Jesus Is Lord: The Mediatorial Reign of Christ, by Ron Crisp & Daniel Chamberlin. Here is Jeff's announcement:

A great book on the mediatorial reign of Christ by Ron Crisp and Daniel Chamberlin, published by Free Grace Press, is coming May 23. If you want to know more about how a man, from our own ranks, has been given sovereign power over all things, then you will want to read this book. Short, full of Scriptures, and full of glory and hope. You can preorder by emailing freegracepress@gmail.com for $5.00 per copy.

If you want to preorder, now is the time! I would recommend checking out the growing number of other titles at Free Grace Press as well. You can purchase any of Jeff's books there at a good price, and you can keep up new titles coming in the future here.

The Danger of "The Soft Prosperity Gospel"

Erik Raymond has written a thought-provoking and needed article entitled The Soft Prosperity Gospel, and I hope all of you will read it. Here is the introduction to the article:

What do you think of when you read the words prosperity gospel? Odds are that your stomach turns a bit as you think about the preachers on television who speak to very large crowds and appeal to even more people in their books. Queasiness is the reaction one should have to the brand of Christianity trumpeted by prosperity preachers. This is because the prosperity gospel is not a gospel at all but rather a damnable perversion of the true gospel. Its preachers herald a message of self-improvement that runs painfully contrary to several key biblical realities. They minimize the purpose of suffering, discourage self-denial, and make the Christian life about the accumulation of stuff. To do this they turn Jesus from the self-giving, sin-atoning, wrath-satisfying, guilt-removing Savior into an eager butler who fetches all of our desires and gives us our best life now.

The prosperity gospel shrinks the gospel down to an unfiltered pursuit of our desires. It shifts the message from the spiritual to the materialistic. Let’s be clear about this: the prosperity gospel is about us rather than God.

Eric further states that:

We would be naive to think that prosperity thinking is limited to those who cruise around in their expensive private jets or overtly speak in self-help platitudes fit for fortune cookies. No, prosperity thinking has gone viral today. Being more nuanced and subtle than you may think, prosperity thinking is very active in the church. And because it undermines our understanding and application of the gospel, its effect is cataclysmic. Like a computer virus, it drains the vitality and productivity of the covenant community. And you know the worst part? We may not even recognize where we’ve been affected by it.

Let’s call this the “soft” prosperity gospel. It is not so loud and ostentatious. It is more mainstream, polished, and even American. Here are a few ways that you can tell that you may be nibbling at the hook of a soft-prosperity gospel without, perhaps, even knowing it.

Eric then gets into several areas in which we may have been infected with the virus of the false prosperity gospel without even realizing it. I highly recommend reading what he has to say here. As always, your feedback is welcome.

evangelicalbible.com – The Place to Buy Quality Bibles

The best place I have found to buy quality Bibles is evangelicalbible.com, which carries Bibles from Cambridge University Press, Crossway Bibles, the Trinitarian Bible Society, and the Lockman Foundation. It is also the exclusive distributor of Schuyler Bible Publishers and the official U.S. distributor of R.L. Allan Bibles, which many regard to be the best leather-bound Bibles available. I have personally been very impressed with Schuyler, however, having owned both a Schuyler Single Column Paragraph NKJV Bible (in brown goatskin) and a Schuyler Quentel NKJV (a red letter edition in black goatskin). Both are outstanding, high quality Bibles, and I would highly recommend them. Schuyler also offers the KJV, ESV, NASB, and NLT versions. As the webpage at evangelicalbible.com states, "Schuyler Bibles are printed and bound in the Netherlands in one of the finest book binderies in Europe, Jongbloed. All Schuyler Bibles use only the finest materials in crafting its Bibles. From paper to natural grain Goatskin – the Schuyler label has determined to carve out a niche which will establish it as a unique label among Bible publishers." For those of you who may not yet heard of Schuyler Bible Publishers, here is the information from their website:

SCHUYLER (pronounced Sky-ler) is the family name of the founder of Schuyler Bibles. Schuyler has its origin in the Dutch  “schuilen” which means “shelter.” “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.” (Psalm 91:1) Schuyler Bible Publishers have been at the center of the high end Bible market for the past 12 years. Schuyler has quickly established its name as among the preeminent Bible publishers. Schuyler has published the English Standard Version, (ESV), the New King James Version (NKJV), the King James Version (KJV), the New American Standard Bible (NASB), and the New Living Translation (NLT).

Schuyler Bibles has had one simple mission – to produce Bibles whose quality extends to  both Printing and Binding.  Often customers are forced to choose between the two. We decided to produce Bibles with the best of both worlds. Paper quality, legibility and  binding come together to produce the best crafted Bibles available.Schuyler Bibles all have the following characteristics: 

A.  All are printed in the Netherlands. 

B.  All have natural grain Goatskin. 

C.  All have Smyth sewn bindings.  

D.  All have perimeter stitching.

If you are looking to buy a high quality Bible for yourself or for a loved one, I highly recommend evangelicalbible.com, and I hope you will give Schuyler Bible Publishers a good look as well. The product is outstanding, and so is the customer service.

Biblical Reflections Before Brain Surgery by Brian Borgman

Below is a sermon entitled "Biblical Reflections Before Brain Surgery." It is a message preached by Brain Borgman, a pastor at Grace Community Church in Minden, Nevada, as he anticipates undergoing brain surgery this week on Wednesday.

I highly recommend listening to the message. It contains Scriptural encouragement from a man who has walked with our Lord Jesus for a long time and who wants us to benefit from how our Lord has been shepherding him through this difficult trial. If you have been going through trials of your own, as I have been, you will find it especially helpful. I also ask the readers to pray for our brother Brian, for his family, and for his church.

To Eat or Not to Eat?

I didn’t ever think I would read a book on the theology of food; but after reading “To Eat or Not to Eat?” by Curtis Knapp, I not only can say that I have, but I can say that I really enjoyed it. What I like best about the book is that the author is thoroughly Scriptural and balanced. If you are wanting to know more about this subject, or if you know someone who is easily swayed by those who wants to make whole foods the 13th spiritual discipline of the Christian faith, then I warmly recommend this book to you.   

Here is the book's description, and here is where you can order it. 

In a day in which concerns about health and nutrition abound, various experts have emerged to offer us dietary prescriptions. Some use the Bible to reinforce their dietary “commandments,” but have they rightly interpreted God’s Word? The postion of this book is that they have not, and that their teaching – which the author calls “Nutritianity” – are dangerous.

Nutritianity is a “religion” of dietary laws that subtly encourages us to worship our bodies and promises purity, long life and “salvation” from disease through proper nutrition. Christianity, on the other hand, is a religion commanding us to worship the one true God and showing us how to have salvation and abundant life in Jesus Christ. The two religions are diametrically opposed, but both claim the Bible as a textbook.

What does the Bible really say about food? Are there certain foods God does not want me to eat? The author addresses these questions and more in the hopes of helping Christians enjoy the liberty God has given them.

2016 "What is a Reformed Baptist?" Poll Update

Three months ago we began a poll on the blog. If you identify yourself as a Reformed Baptist and you haven't already taken part in the poll, please check out the "What is a Reformed Baptist?" Poll on the right sidebar on this page (the red box with white type). The intention is to run the poll for one year with an interest in how the Reformed Baptist community might answer this question. I have given four options for answers that I think basically sum up the various groups or individuals that I have found to be using the term. Here are the four possible answers:

To regard oneself as a Reformed Baptist, one must ...

1) adhere at a minimum to a Calvinistic soteriology.

2) adhere at a minimum to a Calvinistic soteriology and to Covenant Theology.

3) adhere substantially to the Baptist Confession of 1689 (e.g. modify regarding Impassibility).

4) adhere strictly to the Baptist Confession of 1689.

Thus far surprisingly few of the blog's readers have taken part in the poll. I am not sure why there have not yet been more who have answered, but I have communicated with some who have held off due to a desire to think about it more carefully before answering. I think this is a good thing. Here are the results thus far:

14% say that one must adhere at a minimum to a Calvinistic soteriology in order to be regarded a Reformed Baptist.

30% say that one must adhere at a minimum to a Calvinistic soteriology and to Covenant Theology in order to be regarded a Reformed Baptist.

41% say that one must adhere substantially to the Baptist Confession of 1689 (e.g. modify regarding Impassibility) in order to be regarded a Reformed Baptist.

15% say that one must adhere strictly to the Baptist Confession of 1689 in order to be regarded a Reformed Baptist.

Again, if you haven't yet taken part in the poll, please do so. You may read more about the poll here in order to understand better why it is phrased as it is.

Mark 10:13-16 – The Children of the Kingdom (Teaching Outline)

Introduction: Kent Hughes refers to a letter dated June 17, 1 BC, that is written from a man named Hilaron to his wife, Alis, concerning the birth of a child. The letter says, “If it was a male child, let it live; if it was a female, cast it out” (Mark, Vol. 2, p. 55). This refers to the practice of leaving infants to die of exposure if unwanted for any reason, a practice that was not outlawed in Roman law until A.D. 375 (Ibid., p. 55).

David Garland says of the perspective on children in the ancient world that, “The ancient world did not have a romantic notion of children. Children added nothing to the family's economy or honor and did not count. In the Greco-Roman world one could literally throw children away by exposing unwanted infants at birth. The unscrupulous would collect exposed children and raise them to be gladiators or prostitutes and even disfigure them to enhance their value as beggars” (NIV Application Commentary on Mark, p. 385).

In our own culture, we can see an atmosphere developing that is becoming more like the ancient Greco-Roman world all the time. Although the exposure of infants is not very often practiced, the equally repugnant practice of abortion is rampant. The exploitation of children is becoming more and more common as well. And this doesn't even take into account the way that children – if desired in the first place – are being harmed by the break up of about half of the marriages in this country.

In today's passage, however, we will see that Jesus had a very different view of children than so many people had either in the first century world or in our own twenty-first century world. Not only did He accept children with love, but He also heightened their status by using them as an example for all to follow if they wish to enter into the Kingdom of God. As we examine His treatment of children in this passage, we will see that: 1) We should accept children the way Jesus does, and 2) We should accept Jesus the way children do.

I. We Should Accept Children the Way Jesus Does

We will pick up this theme beginning in verse 13.

NKJ  Mark 10:13 Then they brought little children [παιδίον, paidíon] to Him, that He might touch [ἅπτω] them; but the disciples rebuked those who brought them.

The Greek word translated “little children” in the New King James Version is paidíon, a word that may refer not only to a small child but also occasionally to an infant (Friberg #20312, BibleWorks). In this instance we know that many of these small children being brought to Jesus were indeed infants, because Luke indicates this in his parallel account:

NKJ  Luke 18:15a Then they also brought infants [βρέφος, bréphos] to Him that He might touch [ἅπτω] them ….

We are told in both accounts that the children were brought to Jesus so that He might “touch” them. This expression refers to the practice among the Jews of the blessing of children accompanied by the laying on of hands, a tradition that dated all the way back to Isaac and Jacob (Gen. 27:18-29; 48:14). That this is what is being sought from our Lord Jesus is brought out even more clearly in Matthew's parallel account, which says that, “little children were brought to Him that He might put His hands on them and pray …. ” (Matt. 19:13a). It is also made explicit later in Mark's account, when we see that Jesus does, in fact, respond to the parents' bringing their children to Him by placing His hands on them and blessing them (vs. 16).

We are not told why the disciples rebuked those who were bringing their children to Jesus. Perhaps they were just trying to give Him a chance to rest. Whatever their motivations may have been, however, Jesus' response to them will show that they were definitely not concerned for the children as they should have been. For they obviously didn't feel that they were important enough to trouble Jesus with them. We see Jesus' reaction in first part of the next verse.

NKJ  Mark 10:14a But when Jesus saw it, He was greatly displeased [ἀγανακτέω, aganaktéō] and said to them, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.”

The Greek word translated “greatly displeased” in the New King James Version means to “be indignant against what is assumed to be wrong, [to] be aroused, indignant, [or] angry” (BAGD3). Thus, Jesus' response is righteous anger toward what He sees as a grievous wrong done to these children, who are being kept from the blessing their parents desire for them and that He Himself obviously desires for them as well. Jesus' strong reaction is also evidenced by His emphatic statement (without the connective and in the Greek text): “Let the children come to me; do not forbid them!”

It is interesting that Jesus describes the children who are being “brought” (vs. 13) as coming to Him. This is no doubt due to the children's simple acceptance of Jesus, especially as examples of the proper approach to Christ. This will be the focus of our attention later. For now we will direct our attention to Jesus' acceptance of the children. As I have already pointed out, this acceptance may be further seen in verse 16, so let's jump down to that verse for a moment.

NKJ  Mark 10:16 And He took them up in His arms, put His hands on them, and blessed [Impf. Act. Ind. > κατευλογέω, kateulogéō; Byz = Impf. Act. Ind. > εὐλογέω, eulogéō] them.

Jesus shows His love for children not only through words and the granting of a blessing to them through the laying on of His hands, but by tenderly and affectionately taking them up in His own arms. What a strong a contrast to the disciples' attitude!

The Greek text translated “blessed” here is quite informative in two respects.

First, the usual word meaning to bless is eulogéō, but the word used by Mark here is kateulogéō, which adds the preposition katá to the verb eulogéō with an intensifying effect. Thus the Linguistic Key to the Greek New Testament says that Jesus “blessed them fervently, in no perfunctory way, but with emphasis” (p. 116).

Second, the tense of the verb (imperfect) indicates in this context that Jesus was taking each child into His arms and blessing them one by one. William Hendriksen suggests that the verse would best be translated, “And having taken them in his arms He tenderly blessed them one by one, laying His hands upon them” (BNTC, e-Sword). In other words, Jesus didn't just quickly touch each child as they were carried by Him. Rather He made time to spend with each of these children in order show His grace and love toward them individually. 

Application: In a culture that is becoming increasingly apathetic in its attitude toward children, it is especially important for us to learn from the example Jesus set for His disciples in this passage. Perhaps we should ask ourselves some questions like: Do I find myself becoming grieved or filled with righteous anger when I see children abused or ignored? If so, is it a genuine fruit of the Holy Spirit that leads to action? Do I try to make time for the children God puts in my path, in order to demonstrate the grace of God toward them and to be a blessing to them? Do I take time to listen to children when they try to speak to me, or do I have the attitude of so many that “children are to be seen and not heard”? Do I seek ways to show genuine affection to my own children and to the children of others?

David Garland also has some helpful insights for the application of this text to our lives when he writes:

Jesus commends children to his disciples. They are to extend loving care for them and not to block them off as insignificant. Our attitude toward the value of children surfaces in how we care for the facilities for children in the church, in how much of the budget is designated for their care and training, in how we integrate them into our worship. Do they appear in worship only as cute performers who sing their song and then are shuttled off out of sight and earshot so that they cannot disturb what we regard as more important – our own quiet worship? (NIV Application Commentary on Mark, p. 392)

I am proud of Immanuel Baptist Church in this area, since we welcome our children into our time of worship. I am also glad that there is the yearly trip taken by some in our church to witness to poor and under-privileged children in rural Mississippi. I am also especially glad that God has given us so many children to help through our Children Desiring God and youth ministries. Jesus' example makes me want to pray more for them and to renew my resolve and determination that our church shall continue such ministry, ministry which can be demanding and stressful at times. I want to encourage you all to join with me today in such a renewal of purpose, whether God has led you to be directly involved in these ministries or not. For even if you are not one of the workers, you can still make it a point to pray more consistently for these children and for our ministry to them. You can also join me in praying that the children who are with us in our worship services will grow thereby in their knowledge of God and their faith in Him. Whatever role God has given each of us with the children He brings into our lives, let us not forget Jesus' example recorded for us in this passage. And with that, having thus seen how we should accept children the way Jesus did, let's turn our attention to our next major point.

II. We Should Accept Jesus the Way Children Do

We will pick up this theme in the last part of verse 14.

NKJ  Mark 10:14b Let the little children [παιδίον, paidíon] come to Me, and do not forbid them; for of such is the kingdom of God.

When our Lord says, “of such is the kingdom of God,” He teaches that children exemplify qualities that are inherent in those who are a part of the Kingdom of God. It should not surprise us, then, when we find that children are often more receptive to the Gospel message than are adults. As Charles Spurgeon put it:

I will say broadly that I have more confidence in the spiritual life of the children that I have received into this church than I have in the spiritual condition of the adults thus received. I will go even further than that, and say that I have usually found a clearer knowledge of the Gospel and a warmer love to Christ in the child-converts than in the man-converts. I will even astonish you still more by saying that I have sometimes met with a deeper spiritual experience in children of ten or twelve than I have in certain persons of fifty or sixty. (As cited by Kent Hughes, Mark, Vol. 2, p. 58)

I don't think Jesus would have been at all surprised to hear such things, especially in light of what He went on to say.

NKJ  Mark 10:15 Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means [οὐ μὴ] enter it.

We have seen in verse 14 that Jesus taught that little children exemplify the kind of persons who make up the Kingdom of God, and now in verse 15 we find His very strong statement that unless one is in some way “as a little child,” he will “by no means” enter the Kingdom. But what does He mean by this? In what way(s) must we be like little children in order to enter the kingdom? I would suggest that there are a couple of things that stand out in the context.

First, we have read in verse 13 about children who were brought to Jesus. They were thus dependent upon those who brought them. This is especially true of the smaller children and infants who were completely helpless without their parents. These children serve as examples of those who cannot do anything in their own effort to receive a blessing from Jesus. It isn't through anything that they have done that they are blessed. This means that we, too, must recognize our dependence upon Jesus for His gracious blessing. We must see that we are powerless to help ourselves and simply rely on Jesus as the one who can bless us with salvation through His loving work on our behalf.

Second, in verse 15 Jesus has specifically asserted that we are to be like little children in the way that we receive the Kingdom. Isn't it true that little children are usually much more open to the reception of a gift than adults are? William Hendriksen offers the following illustration of this point:

The gold pieces were piled up on the outside windowsill. 'Take one,' said the sign. All day long people passed by thinking, 'this fellow can't fool me.' Evening fell, and the owner was about to remove the pile. But just before he did, a child came by, read the sign, and calmly, without the least hesitancy, took one! (BNTC, e-Sword)

Application: We all always need to be like little children as we approach God, coming to Him as those who are helpless without Him and who are completely open to the reception of the gift of salvation and His continued grace in our lives.

Conclusion: I would like to conclude with a final word first for those who have trusted in Christ and then for those who haven't.

For those of us who already know Jesus as our Lord and Savior, let us repent today of any of the ways in which we have failed to accept and love children as Jesus did. And let us pray also for a renewal of childlike faith in our own hearts.

For those who have not yet bowed the knee to Jesus as Lord and Savior, I encourage you to acknowledge your spiritual helplessness before God and to simply receive the free gift of eternal life that He offers you through His Son Jesus Christ. For unless you receive His Kingdom – His sovereign rule – as a little child, there is no way you will ever enter the Kingdom!

Let us never forget that Jesus is able to save persons of any age, and His incarnation and growth as one who is fully human, while maintaining His divine nature, demonstrates this clearly as well. In fact, Irenaeus, in his second century work entitled Against Heresies, taught well on this subject and is deserving of lengthy quotation:

Being thirty years old when He came to be baptized, and then possessing the full age of a Master, He came to Jerusalem, so that He might be properly acknowledged by all as a Master. For He did not seem one thing while He was another, as those affirm who describe Him as being a man only in appearance; but what He was, that He also appeared to be. Being a Master, therefore, He also possessed the age of a Master, not despising or evading any condition of humanity, nor setting aside in Himself that law which He had appointed for the human race, but sanctifying every age, by that period corresponding to it which belonged to Himself. For He came to save all through means of Himself – all, I say, who through Him are born again to God – infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord …. ” (II, XXII, 4)

I implore you today, no matter what age you are, to trust in the Lord Jesus Christ as a little child. Will you trust that He died on the cross for your sins and rose from the dead so that you might have the free gift of forgiveness and everlasting life?