Let the little children come to Me, and do not forbid them; for of such is the kingdom of God

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason  man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."

In the house His disciples also asked Him again about the same matter.  So he said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

- Mark 10:1-16

In yesterday's reading, Jesus continued His response to the disciples' dispute about who would be greatest. We recall that He uses the example of a little child, and addresses the use of power on His terms:  "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.   It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'  For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason  man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."   Once again, we note that the real emphasis here in Christ's ministry is teaching.  The Pharisees come from Jerusalem, across the Jordan, and they ask Him a question regarding divorce, seeking to test Jesus.  At this time, divorce was debated topic.  The Pharisees tended to come down on a more strict side, further in alignment with Jesus' position on the matter than other groups among the religious leadership.  There were also rules prohibiting divorce and remarriage to the same person, as dowries were an issue that could be subject to abuse.  Under the Mosaic Law, generally speaking, easy access to divorce had become the norm, and so abuse was an issue.  In this context, Jesus repeatedly condemns divorce and instead emphasizes the spiritual and eternal nature of marriage, that it comes from God.   We should note also that divorce was not possible for a Jewish woman, only a man.   As with His overall approach to the religious practices of the day, Jesus returns to the intent of the Law, the perspective of God, in quoting from Scripture (Genesis 1:27, 5:2, 2:24).

 In the house His disciples also asked Him again about the same matter.  So he said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."   Here in Mark's Gospel, the emphasis on fidelity in marriage is very strong.  Alone with the disciples, this strict interpretation is given.  But in this context of marriage as a divine and blessed institution, we should also understand that, just like our communion with God, marriage can be abused by sin.  In the early Church, divorce was allowed for particular cases of abuse and desertion and for sexual immorality, but in all cases recognizing the spiritual tragedy of the circumstance.

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.  Once again, little children become the focus, as in Jesus' teaching in the readings from Monday and Tuesday.  This time, Jesus expands on the example of how the "littlest ones" are to be treated.  He holds the little children as examples of spiritual attitude, so to speak, our approach to the kingdom of God.   Theophylact comments, on a similar passage in Luke, "A little child is not arrogant, he does not despise anyone, he is innocent and guileless.  He does not inflate himself in the presence of important people, nor withdraw from those in sorrows.  Instead, he lives in complete simplicity."

It seems to me connected that just before Jesus speaks about marriage, He expounds upon the use of power to His disciples, using the image of a little child as one whom they must receive as if they receive Christ, and if Christ, then also they receive the Father.  (See the readings from Monday and Tuesday.) There is just a depth of connection in the image of the little child and in the divine aspects of marriage.  First of all, in the earlier readings, Jesus is speaking of the bedrock of right-relatedness.  He teaches us about the use of power in His Kingdom, and in particular, specifically to these disciples who will be the bishops of His Church.  If, in His name, we are to receive even a little child as if we receive Him, and hence the Father, and if so doing confers true greatness, then what of our conduct within marriage, given by God and sanctified in the Church?  The eternal quality of this relationship is stressed by Jesus, but there is also the depth of relatedness He stresses.  If they are to receive a little child who comes to them in His name as if they receive both Christ and the Father, then consider this depth of relationship that Jesus expresses, repeating Scripture:  "the two shall become one flesh."  In the face of child we are to see Christ, but between spouses there is no barrier at all, and one must see one's own face in the other.  This speaks of marriage as a single unit, a place of completeness and complementarity within union.  This is the also the ground for children, but in itself is a holy union.  Note that procreation is not the purpose of marriage as expressed here by Christ; rather, it is this depth of union that is its holy purpose; and in this understanding, children are a blessing.  Jesus' words are not meant to be harsh; rather they are words that teach us about love, and the wonder that is possible for us with God's grace.  As we are transformed through grace and faith, each made in the image and likeness of God, so Jesus frames marriage.  As human beings meant for this likeness and image, so we also enter into marriage as a sacred institution, a place for holiness to dwell.  It is within this depth of communion that Jesus speaks of breaking the bonds of marriage with abuse, and this is how we should consider His teaching.  It is love that is of the essence here, a love sanctified by holiness and beginning and ending with our Creator.  Yes, it is an ideal, and we have all of our humanity that is uncovered and exposed through our relationships -- but this is in order to heal and to learn love and compassion.  Finally, we go to the icon of the child, held up as an image of the faithful who would enter the kingdom of God.  In a child's face is approachability and directness, a simplicity that really has to do with an openness to the things of love that come from holiness, true ἀγάπη/agapē -- and this is the way that Christ wishes for all of us to be in approaching the things of God.  It is what the disciples, and we, are to see in the heart of the child.  Let it be so for each one, an image toward which we travel on the road of our faith.