Feb 25
9
Old Testament Reading: Zephaniah 3:9–13
“For at that time I will change the speech of the peoples to a pure speech, that all of them may call upon the name of the LORD and serve him with one accord. From beyond the rivers of Cush my worshipers, the daughter of my dispersed ones, shall bring my offering. On that day you shall not be put to shame because of the deeds by which you have rebelled against me; for then I will remove from your midst your proudly exultant ones, and you shall no longer be haughty in my holy mountain. But I will leave in your midst a people humble and lowly. They shall seek refuge in the name of the LORD, those who are left in Israel; they shall do no injustice and speak no lies, nor shall there be found in their mouth a deceitful tongue. For they shall graze and lie down, and none shall make them afraid.” (Zephaniah 3:9–13)
New Testament Reading: Luke 18:15-17
“Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. But Jesus called them to him, saying, ‘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.” (Luke 18:15–17)
*****
Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
Introduction
One thing I have found helpful when interpreting the Gospel of Luke is to look for themes. It seems to me that when Luke wrote his Gospel he grouped stories and teachings of Jesus together according to themes. Perhaps you recall that not long ago we encountered a string of passages linked together by the theme of money and the right use of money. Here in this section of Luke’s Gospel, we find three passages that teach us what is necessary to be in a right relationship with God so that we might enter his Kingdom and have eternal life.
In the previous passage, we learned that it was not the religiously devout Pharisee who was right with God. That man was filled with self-righteous pride! Instead, it was the repentant tax-collector who was right with God, for he was humble and contrite. He knew he was a sinner and that he needed a Savior. As he prayed to God at the temple, he stood “far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’” Jesus tells us that it was this man who “went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:13–14).
In the next passage, Luke 18:18-30, we will learn of an encounter that Jesus had with a rich young ruler. The ruler approached Jesus and said, “Good Teacher, what must I do to inherit eternal life?” (Luke 18:18). As we consider that story we will learn that this man thought he could inert eternal life through his keeping of the law, that is to say, by his own goodness. Jesus showed him that this was not possible. This man needed to be humbled by the law to recognize his need for a Savior.
And sandwiched between these two stories, which are intended to put self-righteous pride to death, we find this little story about Jesus receiving little children to bless them. As Jesus received the children to bless them, he delivered a message. “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” (Luke 18:16–17). The meaning is very similar to the passages before and after this one. To stand right before God, to enter the Kingdom of God, and to gain life eternal, one must do away with all self-righteous pride and humbly come to Jesus to be embraced by him and to receive the salvation that only he can give. The Pharisees, and others who were filled with self-righteous pride, stood far off from Jesus and ridiculed him as one who received tax collectors and sinners. But these children came humbly, without pretense or pride, to receive Jesus’ warm embrace. Only those who come to Jesus humbly, out of a sense of their need for him (his person and work), will enter the Kingdom of God, of which he is King.
This Passage Is Not About Infant Baptism
If you read commentaries on this passage you will see that it is often used by those who believe in baptizing the infant children of believers to support their position and practice. This only shows how desperate they are to find support for their practice from the New Testament. This passage has nothing to do with the sacrament of baptism, but it is often appealed to by paedobaptists because no better or stronger New Testament texts can be found.
The best paedobaptists will simply admit that the New Testament does not teach infant baptism. B.B. Warfield was a paedobaptist theologian who was not afraid to admit this. In a work entitled, The Polemics Of Infant Baptism, Warfield writes, “It is true that there is no express command to baptize infants in the New Testament, no express record of the baptism of infants, and no passages so stringently implying it that we must infer from them that infants were baptized. If such warrant as this were necessary to justify the usage we should have to leave it incompletely justified. But the lack of this express warrant is something far short of forbidding the rite; and if the continuity of the Church through all ages can be made good, the warrant for infant baptism is not to be sought in the New Testament but in the Old Testament, when the Church was instituted, and nothing short of an actual forbidding of it in the New Testament would warrant our omitting it now. As Lightfoot expressed it long ago, ‘It is not forbidden’ in the New Testament to ‘baptize infants, — therefore, they are to be baptized’” (The Works Of B.B. Warfield, vol. IX, p. 399).
I trust you can see the argument that Warfield and Lightfoot put forth. Given that the New Testament does not teach infant baptism, their position and practice must be argued from the Old Testament and their doctrine of the covenants. While I have immense respect for men like Warfield and Lightfoot, I find this argument to be very weak. Why would we look to the Old Covenant Scriptures to learn how to properly apply the sign of the New Covenant? This seems like a very strange move. If baptism was instituted by Christ as the sign marking entrance into the New Covenant community, then shouldn’t we expect the instructions for the proper administration of this ordinance to be found on the lips of Christ and in the New Testament Scriptures? I think most would agree that the New Testament Scriptures would be the most natural place to find instructions concerning the administration of this New Covenant ordnance. And indeed, when we search the New Testament Scriptures for an answer to the question, to whom should baptism be given, the answer is found. “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20).
Those familiar with this debate will know that the paedobaptists assume that because male infants were circumcised on the eighth day under the Old Abrahamic and Mosaic Covenants then babies should be baptized under the New Covenant. The trouble is, this assumption is false.
This assumption is false because the New Covenant is not the same as the Abrahamic and Mosaic Covenant. No, the New Covenant is substantially different from the Old (see Jerimiah 31:31ff.).
For one thing, the Old Abrahamic and Mosaic Covenants were made with a particular ethnic people, namely, the Hebrews. It is no wonder, then, that the sign of the Old Covenant was applied to the male reproductive organ of the Hebrews at birth. All who were born from Abraham were members of the Old Abrahamic and Mosaic Covenants, so naturally, all of the males were to be given the sign of the covenant at birth as a visible reminder to all of the Hebrews—and yes, the males and females were both suitably reminded by this sign—that they, as Heberws, were in a special covenantal relationship with God.
But the New Covenant is not like the Old Covenant in some very important ways. The most important point of discontinuity to note (as it pertains to the topic we are now considering) is that the New Covenant is not made with an ethnic people. Physical birth matters nothing as it pertains to entrance into the New Covenant that Christ mediates. It is only those who turn from their sins to place their faith in Jesus the Messiah who are members of the New Covenant, and this they are enabled to do only by the regenerating work of the Holy Spirit as the Gospel of Jesus Christ is proclaimed.
It is no wonder, then, that the sign of the New Covenant is different than the sign of the Old Abrahamic and Mosaic Covenants. If the Old and New Covenants were the same in substance, one would expect the sign of these covenants to remain the same. But because there is more discontinuity than continuity, the sign marking one’s entrance into the covenant community has changed from circumcision to Baptism. Not surprisingly, the sign that marks one’s entrance into the New Covenant community does not have anything to do with procreation or physical birth. Baptism symbolizes new birth and cleansing through union with Christ, which is received by faith alone. This is what the Apostle Paul teaches when he says, “For neither circumcision counts for anything, nor uncircumcision, but a new creation” (Galatians 6:15). And the Apostle John gets at the same truth with these words, “But to all who did receive [Jesus], who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12–13). As I have said, Baptism is the sign of the New Covenant. It symbolizes this new birth, cleansing, and union with Christ. Therefore, it is not surprising that the New Testament consistently teaches that the sign of the New Covenant is to be given to those of whom these things are true — it is to be given to those who make a credible profession of faith in Jesus Christ who show signs of regeneration or conversion. .
The reason paedobaptists must try to make a case for their practice of baptizing their babies from the Old Testament Scriptures and the Abrahamic and Mosaic Covenants of circumcision is that, as B.B. Warfield admits, there is not a single text that commands or describes this practice in the New Testament. Worse yet, as it pertains to the question, to whom should Baptism be given, everything explicitly taught or described in the New Testament demands that we say, it is those who turn from their sins and profess faith in Jesus who are to be baptized.
Matthew 28:18–20 has already been cited. Listen to Acts 2:38: “And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit’.” Acts 2:41 says, “So those who received his word were baptized, and there were added that day about three thousand souls.” Finally, Acts 18:8 tells us that “Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized.”
When the Paedobaptists attempt to use the text that is open before us today to support their practice of giving baptism to infants it only shows how desperate they are to find New Testament support for their practice. This text is not about baptism. It does not say that Jesus (or his disciples) baptized the babies that were brought to him. It says that he touched them (to bless them). It says that he instructed his disciples to let the children come to him and not to hinder them (see Luke 18:16). And neither does it say that the kingdom of God belongs to the children of believers. No, Christ said, “to such belongs the kingdom of God”, and “whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:16–17).
These are precious and important sayings of Jesus. We must allow this text to say what it says, and not attempt to force it to say things that it does not. I’ve taken the time to show what this text does not say so that we might better appreciate what it says.
Let The Children Come To Jesus
What then does this passage say?
In verse 15 Luke reports that the people “were bringing even infants to [Jesus] that he might touch them.” This should not surprise us. At this point in Jesus’ earthly ministry, great crowds were following him (see Luke 14:25. Jesus was especially popular with the common people, for he had touched many who were sick and lame to heal them. When Luke tells us that the people “were bringing “even infants to [Jesus] that he might touch them”, it is most natural to think that these parents were bringing their children to Jesus so that he touch them to heal them. If your were to look up the appearances of this word “touch” in Luke’s Gospel, you would find it used in the contect of healing. These parents wanted Jesus to touch their children to heal them or perhaps to bless them. It should be clear to all that touch means touch. It does not mean or imply baptism.
Luke goes on to report that when “the disciples saw” these people (parents, I presume) bringing their infants and children to Jesus “they rebuked them“ (Luke 18:15, ESV). The Greek word translated as “rebuked” is actually quite strong. The disciples expressed strong disapproval — they rebuked these parents for attempting to bring their children to Jesus.
The same Greek word appears again in Luke 18:39. In that passage, a blind beggar heard that Jesus was passing by, “And he cried out, ‘Jesus, Son of David, have mercy on me!’ And those who were in front rebuked him, telling him to be silent. But he cried out all the more, ‘Son of David, have mercy on me!’ And Jesus stopped and commanded him to be brought to him”, and he healed him” (Luke 18:37–41).
I’m noticing a theme. The disciples of Jesus must have been concerned to protect Jesus from being overburdened. They were beginning to distinguish between those they thought were more or less important and most or less worthy. Jesus would have none of this. He healed the blind beggar and he commanded that the children not be hindered from coming.
It is in verse 16 of our text that Christ intervenes. Having become aware of what was happening, “ Jesus called them [the parents and the children] to him, saying, [to the disciples] ‘Let the children come to me, and do not hinder them…” (Luke 18:16).
There are several lessons to be learned from these words.
Disciples
All who are disciples of Jesus must learn that Jesus does not need to be shielded from those who wish to come to him. He was able to receive all who came to him in the days of his earthly ministry, How much more is he able now that he has ascended to the Father and sent forth his Holy Spirit? Furthermore, the disciples of Jesus learn from this story not to discriminate between those they perceive to be more or less important or more or less worthy. This is not for is to judge. Finally, by considering this scene, disciples of Jesus must come to see that their Lord and Savior is not cold or aloof, but is tender, merciful, gracious, and kind.
Parents
Christian parents must also learn from this story, for there is encouragement found here to bring your children to Jesus! Christian parents, you must bring your children to Jesus. Bring them to him in your private prayers. Bring them to him in family devotions. Bring them to him in corporate worship. Bring them especially to hear the preaching of the word of Christ! Teach your children to worship. Teach them to pray. Let them observe the administration of the sacraments so that those visible words may speak to their minds and hearts. And when the time is right — when your children profess faith in Christ and show evidence of true conversion and repentance, then lead them to the waters of Baptism.
Parents, we should not act like baptism is the only or even the primary way to bring our children to Jesus. Before baptism can be applied, we must pray for them, teach the faith to them, and preach the gospel to them. The sign of the Covenant is only to be given once they make a credible profession of faith. And we must remember that our children might be regenerated and believe the Gospel before they are capable of expressing faith and demonstrating repentance.
Dear parents, you must bring your children to Jesus! But this does not require you to seek to apply the sacrament of baptism prematurely. Those who apply the sacrament of baptism to infants apply it, not to those in Christ, but to those in Adam. Those who apply the sacrament of baptism to infants apply it, not to those who have been washed clean by the blood of the lamb, but to those who remain in the guilt of Adam’s imputed sin. Those who apply the sacrament of Baptism to infants apply it, not to those who have been united with Christ in his death, burial, and resurrection, but to those who remain dead in their sins with corrupted natures. Of course, the great hope of these parents is that their children will someday turn from their sins and place their faith in Jesus the Messiah so that the symbolism of baptism, namely, union with Christ, cleansing, and new birth (most of which is lost in the practice of pouring or sprinkling, by the way) becomes true of their child after the fact. Whether or not these children grow to profess faith in Christ, it is not uncommon to hear these parents encourage their children to walk with Christ with these words, remember your baptism! The trouble is, they cannot remember their baptism.
Parents, bring your children to Jesus in prayer and through the proclamation of the gospel, and when it becomes apparent that they have embraced Jesus and that Jesus has embraced them, then baptism is to be applied. And then these may be exhorted to continue on walking with Jesus with these words: remember your baptism. Remember when you said, “Jesus is Lord” in those waters (see Romans 10:9; . Remember when the name of the Father, Son, and Holy Spirit was placed on you (Matthew 28:18-20). Remember when you made that “appeal to God for a good conscience, through the resurrection of Jesus Christ…” (1 Peter 3:21). Remember when God reassured you that you have been cleansed and raised to newness of life. One very good and practical reason for delaying baptism until our children make a credible profession of faith is so our children can actually remember their baptism as they look back upon it with understanding.
Children
There is also something for children to learn from this passage. Children, listen to me. You must come to Jesus. You must confess that you have sinned against God by disobeying his commandments. You must turn from your sins and trust in Jesus to forgive you of your sins.
Children, please hear what I say. Baptism does not save you. Jesus saves you. The water of baptism does not wash your sins away. The blood of Jesus washes your sins away. Baptism does not give you eternal life. Jesus gives eternal life to all who believe in him. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16).
All who have turned from their sins to place their faith in Jesus must then be baptized in water in the name of the Father, Son, and Holy Spirit to show that Jesus is their Lord, that they have been united to him by faith, washed by him, buried with him, and raised to life eternal with him. And this we will do in due time.
Little children, you will need to wait to come to the waters of baptism and to the Lord’s Supper (a credible profession of faith is what we are waiting for), but this does not mean that you must wait to come to Jesus. If you can understand my words, if you know that you are a sinner who needs a Savior, and if you know that Jesus is the Savior God has provided, then you must run to him today knowing that he will receive all who who turn from their sins to trust in him. As Christ has said, “All that the Father gives me will come to me, and whoever comes to me I will never cast out” (John 6:37).
For To Such Belongs The Kingdom Of God
We have a little more of our passage to consider. Look again at verse 16. “But Jesus called them to him, saying, ‘Let the children come to me, and do not hinder them…:” And then he added these words of explanation, “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” (Luke 18:16–17).
Pay careful attention to Jesus’ words. “To such belongs the kingdom of God…”, he said. He did not say, To these belongs the kingdom of God. Or to infants and children belongs the kingdom of God. Or to the infants and children of believers belongs the kingdom of God. This is how the paedobaptists read the text, but the text says no such thing. What did Christ say? “To such belongs the kingdom of God…” The Greek word translated as “such” means “like such”, or “such as these”. The meaning is not that all children or the children of believers are a part of God’s kingdom. Rather, the meaning is that it is those who are child-like (“like such”, or “such as these”) who will enter God’s kingdom.
That this is the meaning is made very clear in verse 17. There Christ says, “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:17). Far from teaching that all children, or the children of believers enter the kingdom at birth (and therefore ought to be baptized), Christ teaches us that it is only those who “receive the kingdom of God like a child” who will enter it.
Quoting now John Gill, “it is as if our Lord should say, do not drive away these children from my person and presence; they are lively emblems (symbols or representations)… of such that shall enter into the kingdom of heaven: by these [children] I may instruct and point out to you, what converted persons should be, who have a place in my church below, and expect to enter into my kingdom and glory above; that they are, or ought to be, like such children, harmless and inoffensive; free from rancor and malice, meek, modest, and humble; without pride, self-conceit, and ambitious views, and desires of grandeur and superiority.”
Conclusion
This is the lesson being conveyed by Jesus. Far from teaching that infants and children should be baptized because they are somehow partakers of Christ’s covenant and kingdom by virtue of natural birth, he teaches that those who wish to enter the kingdom God must receive the kingdom (Christ’s kingship and rule) in a child-like way. And what are the qualities of children worthy of imitation? Is it their ignorance? Is it their immaturity? No. Given the context of the passages that precede and follow, Gill is right. Christ here draws attention to the fact that these infants and children were harmless and inoffensive; free from [hatred] and malice, meek, modest, and humble; without pride, self-conceit, and ambitious views, and desires of grandeur and superiority.”
Dear friends, those who are proud and self-righteous will never enter God’s Kingdom, for their self-righteous pride will forever keep them from bowing the knee to King Jesus. “Let the children come to me, and do not hinder them”, Jesus said, “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” (Luke 18:16–17).
