Children and the Church: "Do Not Hinder Them"

Contributors

Dr. Bill DeJong is Minister of the Word at Blessings Christian Church in Hamilton, Ontario, Canada

Dr. William den Hollander is presently Minister of the Word at Langley Canadian Reformed Church in Langley, British Columbia, Canada, and has been appointed Professor of New Testament at the Canadian Reformed Theological Seminary in Hamilton, Ontario, Canada

Dr. Cornelis Van Dam is Professor Emeritus of Old Testament at the Canadian Reformed Theological Seminary in Hamilton, Ontario, Canada

Rev. Tyler J. Vandergaag is Minister of the Word at Taber Canadian Reformed Church in Taber, Alberta, Canada

Dr. Theodore G. Van Raalte is Professor of Ecclesiology at the Canadian Reformed Theological Seminary in Hamilton, Ontario, Canada

Dr. Jason Van Vliet is Professor of Dogmatology at the Canadian Reformed Theological Seminary in Hamilton, Ontario, Canada

Dr. Gerhard H. Visscher is Professor of New Testament at the Canadian Reformed Theological Seminary in Hamilton, Ontario, Canada

Rev. Arjen Vreugdenhil is Minister of the Word at Eben-Ezer Canadian Reformed Church in Chatham, Ontario, Canada

Dr. Eric B. Watkins is Minister of the Word at Covenant Presbyterian Church in St. Augustine, Florida, U.S.A.

Acknowledgments

This book has its origins in conferences organized by the Canadian Reformed Theological Seminary and held on January 17–19, 2019, in Burlington, Ontario, and January 24–26, 2019, in Langley, British Columbia. The conferences, like this volume, had as their main focus the topic Children and the Church and welcomed engaged audiences in both locations.

The editors wish to acknowledge all those who were involved in the organization and running of the conferences. We would like to highlight the efforts of Mrs. Leanne Kuizenga, the Faculty Administrative Assistant at CRTS, whose tireless labours make these regular conferences run smoothly and efficiently. We would also like to thank those who presented at the conference, served on the panels, and contributed to the discussions as participants or audience members.

We are grateful to Dr. William Helder for his meticulous work in editing the papers included in this volume and assisting throughout the publication process. We also thank Rev. Ryan J. Kampen for his expert efforts in preparing the book for publication. Credit for the attractive cover layout and design belongs to Mrs. Lynn VanEerden.

May this volume serve to sharpen our understanding of the place of children in the church and deepen our joy and delight in the abounding grace of our covenant God.

Preface

It has become popular in Christian circles, as any Google search will show, to play with the terms believe, behave, belong and, in particular, to consider their proper order. While these words are used for varied purposes, we can also use them to reflect on the question of children and the church. If we survey the broader landscape, the approach often seems to follow along the lines of behave, believe, belong—at least in practice, if not in principle. As you parent the children God gives, the first objective is to see to it that they behave. You want them to do only good things: to show respect, to treat others kindly. You dread the possibility that the children might embarrass you and show patterns that are far from Christian. So, behave is then first. You tell them in the morning to please act in such a manner and investigate in the evening whether it has been done approximately so. As you journey through the years with them, you sincerely hope that they will also believe and profess their faith. You have prayed for it earnestly, your hearts have yearned for it, and it has been the goal of so much of your instruction. When they finally do so, you breathe a sigh of relief with the assurance that they also belong. You become convinced now that they belong not just to you, but to God. A highpoint of your life is when you see that visibly as you sit together with your children, and maybe grandchildren, not only at the family table but, even better, at the table of our Lord, eating his broken body and drinking his shed blood.

While at first glance this may look to be an acceptable approach, one of the objectives of this book, with all its varied essays, is to show you that it fails to account for the privileged place God has given children in the (old and new) covenant community. A Reformed and—we are convinced—truly scriptural approach tells us that we ought to see children of believers as belonging already from birth, and even conception. The old and new covenant Scriptures tell us that the promise is theirs (Gen 17:7; Acts 2:39). The Psalms never approach children as if they are outside of the covenant circle (cf. Pss 8, 78, 127, 128). They also attest to our experience that little children on the laps of parents seldom if ever express doubt as they hear the glorious deeds of the Lord, and his might, and the wonders he has done (Ps 78:4). The opening Lord’s Day of the Heidelberg Catechism was written for the benefit of the children first of all, so that they might grow up professing, "I belong with body and soul, both in life and in death, to my faithful Saviour Jesus Christ. In this way the words of our Lord Jesus echo through the confessions into Reformed homes: to such belongs the kingdom of God" (Mark 10:14).

Of course, this does not mean that they do not need to believe. Children as well as adults need to embrace the promises of God. The whole church needs to reflect on the truth that our Lord spoke to a rabbi of Israel: Unless one is born of water and the Spirit, he cannot enter the kingdom of God (John 3:5). This reality sinks into the hearts of Christian parents already in the second sentence of the classic Reformed Form for the Baptism of Infants, which teaches that our children are by nature children of wrath, so that we cannot enter the kingdom of God unless we are born again (Book of Praise, 597). But the strength of Christian child-rearing rests and builds upon the promises of God to these same children.

As for behaving, hopefully it will happen frequently. But while general rules of morality and human expectation might be of some benefit here, new behaviour patterns develop all the more powerfully through grafting into the vine that is Jesus Christ (John 15:5; Rom 8:3, cf. Heidelberg Catechism, Q&A 64, 86). Right behaviour is then a demonstration of the transforming power of the gospel. It is above all by faith and by the indwelling Spirit that they will bear fruit and behave as great sons and daughters of a glorious and gracious Father.

The overarching argument of this book is, therefore, that it should not be behave, believe, belong. Instead, recognizing that our children belong already, we need to give them a sense of belonging. We need to bring them up in the grace and security of the covenant promises of God. We need to cultivate faith and belief in that gracious context and, under God’s care and blessing, God-pleasing behaviour will be there in abundance.

In this volume we offer you a selection of papers addressing this theme in various ways. Most of these contributions first made an appearance as presentations at back-to-back conferences in Burlington, Ontario, and Langley, British Columbia, in January 2019.

Gerhard H. Visscher offers us two essays, the first on the perspective of our Lord Jesus on the position of children, and the second on the view of the apostles Peter and Paul in the same regard. In both contributions he makes the point that the children of believing parents belong. They belong in the loving embrace of Jesus, under his blessing hands, and they belong in the new covenant community.

William den Hollander takes a close look at the Book of Acts and how baptism was administered in apostolic times, particularly in the context of households. He places the household baptisms of the early church firmly in their Graeco-Roman world to argue that the first-century reader would have assumed the inclusion of infants on these occasions.

Bill DeJong provides a biblical and historical survey of how Christian maturity has been viewed, how it ought to be regarded in our day, and how that ought to shape the way we disciple youth in the church.

Cornelis Van Dam examines the biblical data for children’s participation in the Passover of the old covenant, as well as for the precise relationship between that old covenant meal and the Lord’s Supper of the new covenant, and explores the ramifications for our understanding of who may participate.

Jason Van Vliet investigates the biblical evidence for the way in which signs and sacraments are to be regarded and considers how our Reformed confessions conform to that. Along the way he makes the important argument that the sacrament of baptism is a sign of the promises of God and a seal of their reliability, and thus should not be denied to the children of the covenant, who have indeed received these very promises.

Tyler J. Vandergaag considers the apostolic age of the church in his contribution to this volume, investigating in particular the writings of Tertullian, Gregory of Nazianzus, and Augustine. He demonstrates the diversity of viewpoints in the early church regarding baptism and the challenge this presents as we continue to strive to realize the unity of the faith.

Theodore G. Van Raalte takes a close look at the Reformation period with a view to the question how children of believers were regarded at that time. He explores the writings of Guido de Brès and Heinrich Bullinger, focusing on the ways in which they used Scripture to make their case.

Arjen Vreugdenhil examines carefully the history and significance of the expression in the previously mentioned Form for the Baptism of Infants that children are sanctified in Christ. He makes it clear that the truth of this phrase is both a comfort for Christian parents and a call for them to take seriously their responsibility to nurture their children in the Christian faith.

Lastly, Eric B. Watkins gives us insight into how confessional Presbyterians seek to develop maturity in Christian youth. He presents the results of a survey he conducted within the OPC and PCA regarding their practice of catechesis and the communicant membership vows they require and provides pastoral reflections on the strengths and weaknesses of these approaches.

This volume, as were the above-mentioned conferences, is motivated by the desire to demonstrate that the scriptural truth that the children of believers belong to God and thus ought to be baptized and treated accordingly is not a doctrine to be sacrificed or neglected but cherished as foundational for Christian churches and families everywhere. The book is therefore dedicated to all the children of believers around the world, but especially to those born to and loved by its contributors.

                                                            William den Hollander

                                                            Gerhard H. Visscher

                                                            editors

Do Not Hinder Them: Children in the Gospels

Gerhard H. Visscher

There is little doubt that our culture is very dismissive of children. As adults, we seldom gauge their opinions, appreciate their attitudes, or engage them in conversation in any serious way. They are of no or little account in today’s world—little people who are there, but aren’t, and will count only some time later.[1]

Among the many surprising things about the ministry of our Lord Jesus, there is this clear fact: his positive, appreciative approach toward children. He fails to make our mistakes, even here. In every possible way, the Old Testament affirmative approach to children resonates in the Gospels and in the life of our Lord.

Two Special Children

Before observing our Lord interacting with children, though, we would be remiss if we overlooked the obvious fact that according to the Gospels, Jesus came into the world not as an adult, but as a child himself. Two of the Gospels go to great lengths to tell us about the birth and infancy of both Jesus and John the Baptizer. We are even told that Jesus, like all other Jewish boys of his day, was circumcised on the eighth day (Luke 2:21; Gal. 4:4–5). Noting the Old Testament background, in which marriage and children were valued highly (e.g., Psalm 127), Charles A. Gieschen suggests:

The genealogies and birth narratives concerning Jesus in the Gospels of Matthew and Luke provide additional testimony to the value of the created order of marriage blessed with children. These genealogies testify to the pattern of children as the means by which God fulfills his promise to multiply Abraham’s offspring and to bless all nations (e.g., Gen 12:2–3; 17:6).[2]

Similarly, the narratives about the birth of Jesus and John provide a testimony to the value and the miracle of life in the birth of children. Even life in the womb is highlighted as the pre-born John greets his Saviour (Luke 1:43). In the context of the birth of the son of Abraham and David, the son of God, the reader of Matthew’s Gospel is horrified as this precious birth takes place in the very area where the innocent boys of Bethlehem were slaughtered (Matt 2:16–18). And one of the most profound testimonies to the value of children and the Child resonates from John’s Gospel as he describes the wonder with one powerful sentence: The Word became flesh.[3]

The Kingdom Belongs to the Children

As for the rest of the Gospels, when we take note of the words and actions of our Lord Jesus at face value, there are very strong indications that children are included in the Kingdom.

Of course, most famous of these passages are the synoptic accounts of Jesus welcoming the children, contrary to the expectation of the disciples (Mark 10:13–16; Matt 19:13–15; Luke 18:15–17). As Judith Gundry puts it, "This text is particularly significant in that it combines Jesus’ teaching about little children and the kingdom of God and Jesus’ ministry to children and shows the relationship between them."[4]

Before we get into this, it is worthwhile to notice whose children these are. Notice that according to all three Gospels this event happens in Judea, in the very heart of the Jewish world. So surely, in all likelihood, these are covenant kids. Jewish boys and girls. Luke even frames the passage between the Parable of the Pharisee and the Tax Collector and the Parable of the Rich Young Ruler,[5] who is also Jewish (Luke 18:21). In the context of the high and mighty of Israel, we are told about lowly children.

What motivates the adults who are bringing the children? Here, too, we have a Jewish motive.

According to Jewish sources it was the custom of Jewish parents to bring their children to the scribes on the eve of the Day of Atonement. We read there that parents would bring them to the scribes in order that they might lay their hands on them in blessing and prayer so that the children might one day attain to the knowledge of the Law and good works.[6]

So perhaps the parents are acknowledging something of the authority and the greatness of Jesus. But clearly, they are in one line with the Jewish belief which considered the children to be part of the covenant community. Strikingly, Luke refers to them bringing not just children (paidia, Matt 19:13; Mark 10:13) but infants (brefh, Luke 18:15); this is in keeping, no doubt, with Luke’s theme of including those who would otherwise be marginalized.

What’s the reaction of our Lord? He rebukes the disciples for their rebuke and orders the children to be brought to him. Mark even references Jesus’ anger here (Mark 10:14).

And then notice several surprising things about how our Lord relates to these children. Notice that he gives to children the things they need the most, also today.

First of all, he gives them time. Children are not marginal to Jesus. He takes out time for them. As all three Gospels point out, he even emphasizes it with a double command: Let the children come to me. Do not hinder them from being here with me.

Second, he assures them that they belong. What do children need more than assurance that they belong and are loved? Jesus assures them by saying something he never says to any adult: "‘for it is to such as these that the kingdom of God belongs."

Third, he also gives them his touch. Both Mark and Luke mention this (Mark 10:13; Luke 18:15), and Mark even has Jesus taking the children in his arms (Mark 10:16). Also in that ancient culture, appropriate touch was a way of making it clear that the little ones mattered.

Fourth, in obvious Jewish fashion, Matthew even frames the story with references to the fact that Jesus laid his hands on them (Matt 19: 13, 15). Clearly, this is a special touching—it is the touch of blessing, as Mark also makes clear (10:16): he blessed them, laying his hands on them.[7] Say Davies and Allison, The hands are not for the healing of disease or defect but for the transmission of blessing.[8] Surely it is noteworthy that precisely this sign of inclusion among God’s people is given to the little ones. One needs to ask the question: are blessings usually given to those who are not among the people of God?

And then there’s a fifth. Matthew adds one more verb to the actions of our Lord Jesus. The children are brought to Jesus, according to verse 13, in order that he might lay his hands on them "and pray." The parents live under the Mishnaic understanding that their little ones are included among the people of God and that respectable rabbis will both bless and pray for their little ones. [9]

In any case, a first conclusion here certainly is that covenant children do belong to the community of God’s people, and any position which fails to fully recognize this disagrees with both the words and the example of our Lord Jesus.

Calvin says it appropriately for us:

This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessings; but when they are presented to him, he gently and kindly receives them . . . . We must observe the intention of those who present the children; for if there had not been a deep-rooted conviction in their minds, that the power of the Spirit was at his disposal, that he might pour it out on the people of God, it would have been unreasonable to present their children.[10]

Or in the words of the classic commentator C. E. B. Cranfield:

To find the reason why the kingdom of God belongs to children in any subjective qualities of the children is surely to misunderstand; the reason is rather to be found in their objective humbleness: the fact that they are weak and helpless and unimportant, and in the fact that God has chosen the weak things of the world (1 Cor 1:26ff.; cf. Matt 9:25f.=Luke 10:21).[11]

I find it also striking how often children surface in the Gospels. One remarkable detail is that in all the Synoptic Gospels (Matt 17:14; Mark 9:14; Luke 9:37) the Transfiguration is immediately followed by the healing of a boy with an evil spirit. It is a climactic moment with Moses and Elijah, about the coming suffering, and the restoration of all things. The restoration begins, it seems, with the healing of a little one!

And shortly thereafter, in Matthew and Mark, we hear how strongly our Lord feels about this point concerning the children when he speaks about those who cause little ones who believe in [him] to sin. He says: "If anyone [does that]. . . , it would be better for him to be thrown into the sea with a large millstone tied around his neck" (Mark 9:42; Matt 18:6; cf. Luke 17:2). Obviously, it means: cursed are those who abuse children and lead them astray. It means: the church should not be the last but the first to see that this is horrendous stuff. The Lord of the church will not tolerate this. But it is no less of a stern voice when it comes to the matter of excluding children whom the Head of the Church means to include. Today’s discussion needs to be considered also in the light of these words.

People sometimes accuse Canadian Reformed folk of teaching a version of presumptive regeneration. We presume our children are regenerate, they say. While we may not baptize them on the basis of presumptive regeneration, we do presume regeneration thereafter. Presume they are converted? Really? It’s rather ironic, given our history. The truth is: it is wrong to presume that your children are all right just because they are born to you as a believing parent. But it is equally wrong to presume they are unbelievers, is it not? You don’t talk to them the way you talk to your unbelieving neighbours, do you? They understand you. If you have taught them properly, then already at a young age they know who Jesus is. They know what he is all about. But as you address them, you presume neither absolute faith nor unbelief, but you address them as covenantchildren. Because they belong. They are people like you—they believe, but they have to continue to be called to faith!

In a wonderful article Robert S. Rayburn, a PCA pastor, argues that grace runs in the line of generations. He provides all the biblical and historical support to be able to say, I do not hesitate to claim that far and away the largest part of the Christian church at any time or place . . . are those who were born and raised in Christian families. The only exception to this is that historical moment when the gospel first reaches a place and a people.[12] The Lord Jesus, to be sure, is in one line with the Old Testament and the later apostolic positions on children.

As James V. Brownson points out, "The New Covenant is not a substitute for a failed Old Covenant . . . but rather its extension and completion. . . . What was most central to the Old Covenant is deepened and expanded in the New."[13] Faith, allegiance, the work of the Spirit, family blessings are deepened and more central in the New.

The Kingdom Belongs to the Childlike

That leads us to a second point and conclusion here.

Our Lord is not only making it clear here that children are included. He is also making it clear here that no one else will be included unless they are—in many respects—like these children. For notice what else our Lord says. Mark 10:15: "Whoever does not receive the kingdom of God like a child shall not enter it."

What is the point? This: if you read the Gospel of Mark by itself as one continuous book (as you really ought to do with each Gospel), you would see that for Mark this is the foremost question: does anyone know who Jesus is? Very strikingly, at the very beginning of the book, Mark makes it clear that the demons do. That is why Jesus shuts them up after the first chapter or two, and they don’t speak again about the subject. But the great question of the book is: does anyone else know what the demons know? And the point here is: if anyone is going to get the answer right, they are going to have to have the attitude of a child. They must have the faith of a child.

Already here, we are being told: access to the kingdom comes not by works, but by faith, of grace. The simplicity of a childlike faith is elevated. It’s still true today. Children, properly instructed, will believe. In the process of growing up, they might waver and be tossed to and fro, but they will believe. Have you ever known a child who just heard about Adam and Eve, or about Noah and the ark, or about Jonah and the fish—have you ever known a child to stand up and say to mom or dad: now, I just can’t believe that; it can’t be true. No, the approach of a child is: this is my mom or my dad who tells me this; this is the Bible, God’s book, this story in it—of course, it’s true.

And that is what the Lord is talking about. It is in this respect that we have to become childlike. In our faith.

If we really take all the words of our Lord Jesus at face value, then we have to say that the great question of the Gospels is not whether children belong in the kingdom. But the greater question seems to be: are there any adults here? It is striking that in the Gospels there is not one time that our Lord puts children down. Instead, he is always lifting them up.

Throughout the Gospels the message of this passage is being reaffirmed: to such, to persons like this, belongs the kingdom of heaven. I think of Matthew 11, where he speaks to adults and tells them a hard truth—hard for proud adults—that the things of God are hidden from the wise and learned . . . but they are revealed to little children (11:25)! And how often don’t we hear of him taking a child, putting that child in the midst of them and saying: See this? This is your model. Unless you turn and become like this child, you will never enter the kingdom of heaven.

So, too, later—even in his final days, when our Lord comes into Jerusalem riding on a donkey (Matthew 21) and the children are crying out, Hosanna to the Son of David! and the chief priests and the scribes are indignant, Jesus says it is music to his ears. He