In the first-century Mediterranean culture, children were treated as property; they were possessions belonging to their fathers. "Parents are right to ignore the child's point of view and to disregard the child's feelings and capacities" (Malina, 55). "Children owe their lives to the parents, a debt that they can never adequately repay". Children had no power, no privilege, and no prosperity. Children lived only through the good will and care provided to them by others. The New Interpreter's Bible said that the child in this society was a "non-person" and was "socially invisible" and, it would be unusual for a child to be regularly in the company of Jesus and his disciples.
In the next chapter, we have another passage that places children and those who emulate them in special relationship to the kingdom of God. In verse 10:13-16, Jesus becomes upset with his disciples because his disciples are rebuking people for bringing their children to him for healing. Jesus says, "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it" (NRSV).
The gospels of Matthew and Luke both have parallel stories about greatness, although Matthew inserts the concept of humility that is not present in either Mark or Luke. Matthew says that, "whoever becomes humble like this child, he is the greatest..." (NRSV 18:4). Again in verse 23:11 Jesus says, "The greatest among you will be your servant. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted!" Matthew also gives a mysterious account of how "in heaven their [the children's] angels continually see the face of my father" (18:10). This appears to serve as another reminder to treat well the "little people." The gospel of John has a related but not parallel concept stating that one must be born anew in order to enter the kingdom (3:3).
These passages seem to firmly cement the notions of the first being the last and, the child's demeanour as the one which receives God. According to Jesus, neither ascribed nor acquired honour will grant you greatness or access to the kingdom.
Jesus' values in the Gospels consistently reverse the prevailing norms. Some examples include elevating the poor in spirit who will receive the kingdom (Matt 5:3), the meek who will inherit the earth (Matt 5:5), and the rich man who has difficulty entering the kingdom (Matt 19:23). No less radical is Jesus' associations with outcast, shameless people. He becomes involved with tax collectors, women, Gentiles, and prostitutes. I surmise that if Jesus incarnated in our society today he would associate with the homeless and homosexual populations and, he would be driving a Dodge Geo.
Being the greatest in Jesus' definition defines the radical equality and service orientation that later came to characterize the new Christian church. To be great, one relinquishes his/her status and becomes the last and a servant to the world. With the non-status of the little child, one can welcome God.
As to the reference of ‘serve’ in verse 35, we as youth workers serve in every day life, you may not notice what you are doing, but you are, why would you be working in a youth setting and teaching the bible if you were not serving? Play a game with them? The list is endless. Are every day life revolves around serving. If you are a Christian, you started serving when you committed your self to Christ and if you not religious, you still serve in every day life.
Jesus uses children to teach lessons. The Greek word paidivon (used in Mark 9:36-37; 10:13-15) often refers to very young children, but can mean children of any age up to early teens, and without regard to parental relationship. In the first century, children were especially regarded as insignificant. Jesus was choosing insignificance by association. In contrast to the discussion the disciples shared about being the greatest, Jesus characterizes “kingdom greatness” by showing them a helpless, self-denying child. Children recognized their own insignificance. Only someone with a true servant’s heart—voluntarily taking last place—could receive an insignificant child. Following Christ and denying ourselves involves becoming insignificant because of the Kingdom of God.
(1982). Synopsis of the Four Gospels. USA: United Bible societies.
Malina, B. J. (2001). The New Testament World. Louisville: Westminster/John Knox Press
The New Interpreter's Bible, (Vol VIII). (1995). Nashville: Abingdon Press.
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