When the disciples asked the Lord, "Who is greatest in the kingdom of heaven ? " it is evident that they were not expecting an answer such as the Lord gave them. They needed to be instructed in the "kingdom of heaven," and the Lord, after His own perfect manner, teaches them His thoughts of what true greatness is.
"And Jesus called a little child unto Him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven."
Stirring and soul-searching words these ! What a rebuke to the pride and haughtiness so native to our hearts ! God has decreed that "no flesh shall glory in His presence." "Except a man be born again he cannot see the kingdom of God."
How rare a thing it is, in these days of "great men " and "great things," to find those whose character answers to that of a "little child,"even though quite as intelligent as any. Yet the Lord assures us with His own "verily" that none other shall be found in His kingdom.
Man's way ever since the fall has been to "get to the top of the heap," " to be first," to "look out for number one." It was this wretched principle which the arch-usurper suggested to man in the garden when he said, "Ye shall be as God." Man, alas, acquiesced in it, and has faithfully followed it until this day.
Self-sufficiency! Self-importance! What hateful things to behold in others, and how often manifest unconsciously in oneself ! What was it that led Cain to slay his brother Abel ? He was enraged when God gave Abel the place of favor. And why did God favor Abel? Because he humbled himself before God, taking a position before Him of one who was unworthy, and seeking His face through the merits of a Substitute. Cain, on the other hand, expected God to recognize him and his gifts by virtue of merits in himself, and when God refused to allow Cain thus to glory in His presence, he wreaks his vengeance on the meek and lowly brother.
Thus early in man's history did God permit the fruit of this principle to manifest itself. And yet men applaud each other when they outdo their fellows in reaching up to positions of prominence and superiority. But, thanks be to God, there will be nothing of this kind of "greatness" in that kingdom over which the Son of Man shall sway the scepter. There, all the subjects will be in character like Him who will rule over them. All in that kingdom will be found conformed to the image of the Son, " that He might be the First-born among many brethren." There all will be as "little children," " for of such is the kingdom of heaven." This divine saying is not to be stripped of its spiritual meaning, however true it may be literally. "Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven." The very form of this expression shows that there will be nothing like competition found in Christ's kingdom. All who thus humble themselves are equally great. There is no rivalry there.
We do not find in God's history of His people any who were "giants." There were some of these abnormal persons both before and after the flood; but they were always found to be enemies of God and of His people, and their destruction under God's hand is a rebuke to man's greatness and pride. Neither were the children of Israel renowned for their physical, intellectual, commercial, or military greatness. Indeed they were in many respects the weakest nation on the earth; but this very fact made their dependence upon God the more evident, and He delighted to be known as the "God of Israel," yea, even as the "God of Jacob."
The very "Lord of Glory" has linked Himself with those who have abased themselves in His presence. " Whoso shall receive one such little child in My name receiveth Me." The Lord is evidently referring in this saying to those who go forth with His testimony, having no human credentials, nothing but His name to show to men as their authority for going forth. To go forth in one's own name, one must be somewhat "great" in men's eyes, but this greatness is not of Him who says, "I am meek and lowly in heart;" "I am among you as one that serves." It savors rather of him who will "come in his own name," claiming the honors that belong to the Lord Jesus Christ.
What an honor to be sent forth by the Lord Himself, the Sovereign of the universe! See to it, beloved servants of the Lord Jesus, that His own lowly character be found in you in all your ways with men; in all your appeals to the world for His sake; in all your ministry of love among His sheep. Oh to faithfully represent Him who humbled Himself even to the death of the cross, that He might exalt those who, counting themselves nothing, put all their trust in Him!
Beware lest you cause one of the least of His own to stumble. Oh how watchful we need to be, lest in any way we exalt self and set a false standard for Christ's "little ones." A child readily imitates a parent or an older brother or sister, and the people of God are unconsciously molded, to a large extent, by those who are their spiritual guides. What a responsibility therefore rests upon those who are the pastors and teachers of Christ's flock, and what care is needed lest they should cause " one of these little ones to stumble."
On the other hand, what a blessed place to be in as one of the Lord's "little ones! " To have the assurance of His care, of His protection, of His grace and of His love. The Lord here warns any against despising those who thus look up to Him in true dependence. He says, " Take heed that ye despise not one of these little ones " (a thing we are apt to do if puffed up with a feeling of our own importance), " for I say unto you that in heaven their angels do always behold the face of My Father who is in ' heaven."
A comparison of this scripture with Numbers, chap. 12, will probably make clear what is in the Lord's mind. Aaron and Miriam had despised and spoken against Moses on account of his marrying an Ethiopian. Moses meekly bears their cruel words in the true spirit of one of the Lord's "little ones;" but the Lord answers for him, and shows them that Moses has an intimacy with Himself to which they were strangers. Why then did they not fear to speak against one whom the Lord so honored ? It seems to be a parallel here. Those whom men despise for their lowliness and self-abasement have an intimacy with the Father to which the world's " great " ones are utter strangers.
The Lord now speaks of these "little ones "as those who have acknowledged themselves to have "gone astray like lost sheep." It has given Him more joy to recover one of them than for ninety-nine who, in their own estimation, went not astray. If God could rejoice in Adam unfallen, how much more over those whom He has redeemed to Himself from the distance and condition they were in by the fall. Has He not as the Good Shepherd come to seek and save the lost ? Those who have owned themselves lost, and trusted as their Saviour Him who went to the cross for them, are the "little ones" over whom He rejoices. They have given Him more joy than all the so-called righteous who went not astray, and it is not the Father's will that any one of these "little ones" should perish. The self-righteous will perish, for they have no Saviour. They are sufficient to themselves.
In closing:what we have said here in no sense denies that the Lord included the little children in the literal sense of the word. But He so speaks as to take in all who humble themselves in His sight and put their trust in Him. W. H.