Luke 9:48

THE INFANT THE PARAGON

Mat 18:2-5; Mar 9:36-37; Luk 9:48. Mark: “Jesus, calling to Him a little child, placed it in their midst, and said, Truly, I say unto you, Except ye may be converted, and become as little children, you may not enter into the kingdom of the heavens. Therefore whosoever may humble himself as this little child, the same is the greater in the kingdom of the heavens; and whosoever may receive one such little child in My name, receiveth Me.” Mark: “Taking a little child, He placed it in their midst, and taking it up in His arms, He said to them.” . . . There is no mistake as to the conclusion that these are literal, natural infants, small enough for Jesus to lift up in His arms, exhibiting them illustratively. This is beautifully illustrative of the glorious, universal redemption in Christ, reaching every human being, even in the prenatal state, so soon as soul and body, united, constitute personality. Now as these infants, by the redemption of Christ, had been born in the kingdom, and could only get out by sinning out, which they could not do till they reached responsibility, it was demonstrative proof that they are all members of the heavenly kingdom; whereas, in the case of adults, the matter is at least problematical, so that we can not know for any one but ourselves the status before God. So here we have an irrefutable illustration of the consolatory fact that all infants are members of God’s kingdom, and here held up as paragons, because there can be no defalcation in their case, as they can only get out by actual sin, of which they are incapable till they reach responsibility. Hence, in their case, there can be no doubt, which can not be said of any adult, because no one but God knows the heart. It is a patent fact that infancy is the very period of an humble, loving disposition; humility and love constituting the preeminent graces of the kingdom. We may pertinently here observe that these infants are not sanctified, but possessed of depravity, manifested in evil tempers cropping out from the cradle; but, as Jesus says, they are normal citizens of the kingdom, standing where a genuine conversion brings every adult, and needing sanctification, like every justified Christian, such as those apostles, who there permitted ministerial ambition to show its cloven foot to their just reprehension.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

9:48 Anyone who welcomes a little child: To welcome means to bestow honor and to treat as a social equal. The statement is shocking, since children in Jesus’ day had no social status in the community and were viewed as their parents’ property. Jesus took the lowest and most vulnerable members of society and announced that welcoming them was equivalent to welcoming him. • on my behalf (literally in my name): This means “as my representative.” • Whoever is the least among you is the greatest: True leadership in Jesus’ Kingdom is achieved through sacrificial service, not the exercise of power (see also Mark 10:42-45).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 9:48. Γὰρ, for) It is the part of humility to care for little children: it is the part of greatness to receive God.[86]

[86] And whoever receives a little child, Jesus saith, receiveth God. Therefore “he that is least,” in this sense, “the same shall be great.”—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 9:48 . τοῦτο τὸ παιδίον , this particular child not such a child, or what such a child represents, the little and insignificant as in Mt. and Mk. Yet Lk.’s expression practically means that = this child, for example. δέξηται : in Lk. the receiving of the little child is placed first in the discourse of Jesus, whereas in Mk. the general maxim that the man who is willing to be last is first, comes first. This position favours the view that not internal rivalry but a common self-exaltation in relation to those without is the vice in the view of Lk. Jesus says in effect: Be not high-minded; an appreciative attitude towards those you are prone to despise is what I and my Father value. ἐν πᾶσιν ὑμῖν : this phrase, on the other hand, seems to point to internal rivalries. There had been a question among them as to greater and less, to which the Master’s answer was: the least one is the great one. Lk.’s version of this important discourse is, as De Wette remarks, inferior in point and clearness to Mt.’s.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(48) For he that is least among you all.—The addition in this place and this form are peculiar to St. Luke’s report, but agree in substance with Mar_9:35.

The same shall be great.—The better MSS. give, “the same is great,” the greatness not being thrown forward as a compensation to be received in the far-off future, but thought of as actually attained in the midst of, and by means of, the seeming humiliation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

48. he that is least among you] Comp. Mat_23:11-12. He perhaps added the memorable words about offending His little ones. Mat_18:6-10; Luk_17:2.

shall be great] Rather, is great (א, B, C, L, X).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it came to pass, when the time was come,.... Or "days were fulfilled", an usual Hebraism; when the period of time fixed for his being in Galilee was come to an end: when he had fulfilled his ministry, and finished all his sayings, and wrought all the miracles he was to work in those parts; when he was to quit this country, and go into Judea, and up to Jerusalem, signified in the next clause:

that he should be received up; or as all the Oriental versions rightly render the words, "when the time, or days of his ascension were fulfilled"; not of his ascension to heaven, as interpreters generally understand the passage, because the word is used of that, in Mar 16:19 Act 1:2 much less as others, of his being taken and lifted up from the earth upon the cross, and so signifies his crucifixion, and sufferings, and death; for of neither of these can it be said, that the time of them was come, or the days fulfilled, in which either of these should be: for if Christ was now going to the feast of tabernacles, as some think, it must be above half a year before his death, and still longer before his ascension to heaven: and if to the feast of dedication, it was above three months to his ascension: hence interpreters that go this way, are obliged to interpret it, that the time drew near, or was drawing on, or the days were almost fulfilled; whereas the expression is full and strong, that the time was come, and the days were fulfilled; and which was true in the sense hinted at, that now the time was up, that Jesus must leave the low lands of Galilee, having finished his work there; and go into the higher country of Judea, and so up to Jerusalem; for of his ascension from Galilee to Jerusalem are the words to be understood; See Gill on Mat 19:1.

See Gill on Mar 10:1 And it is observable that after this, he never went into Galilee any more; and this sense is confirmed by what follows:

he steadfastly set his face to go to Jerusalem; or "strengthened his face", as the Vulgate Latin and Ethiopic versions; set his face like a flint, as in Isa 1:7 denoting not impudence, as hardening of the face is used in Pro 21:29 but boldness, courage, constancy and firmness of mind: or "he prepared his face", as the Syriac; or "turned his face", as the Arabic, he looked that way, and set forward; or as the Persic version renders it, "he made a firm purpose", he resolved upon it, and was determined to go to Jerusalem, his time being up in Galilee; and though he knew what he was to meet with and endure; that he should bear the sins of his people, the curse of the law, and wrath of God; that he should have many enemies, men and devils to grapple with, and undergo a painful, shameful, and accursed death; yet none of these things moved him, he was resolutely bent on going thither, and accordingly prepared for his journey; See Gill on Kg2 12:17.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Whosoever shall receive this child in my Name receiveth me. The general lesson here and it is one that has gone to the heart more or less of all professing Christians is that all the followers of Jesus should practise humility before, and show tenderness to, the weak. It is one of the great sayings of the Master which has stirred that practical charity which has ever been one of the great characteristic features of Christianity. But while the general lesson is clear, the particular reminder still claims attention. Singular and touching was the affection of Jesus for children. Several marked instances of this are noted in the Gospels. To this passage, however, and to the sequel as reported in St. Mark, (Mar_9:42) may be especially referred the thought which has founded the countless child-homes, schools, and hospitals in all lands in different ages, and in our own time the institution of the Sunday school, not the least beautiful of Christian works done in the Master"s Name.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And said to them - If ye would be truly great, humble yourselves to the meanest offices. He that is least in his own eyes shall be great indeed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

48. ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων. ‘He whose position is least among you all.’ Comp. Mat 23:11-12. He perhaps added the memorable words about offending His little ones. Mat 18:6-10; Luk 17:2.

οὗτός ἐστιν μέγας. ‘He (emphatic) is great’ (אABCLX), not ‘shall be’ but is.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

48.] The discourse as here related has the closest connexion and harmony. The dispute had been, who (among the Twelve) should be greatest,—i.e. greatest in the kingdom of heaven: for other greatness is not to be thought of,—the minds of the disciples being always on this, as just about to appear (against De Wette and Meyer); and our Lord reminds them that no such precedence is to be thought of among those sent in His name; for that even a little child, if thus sent, is clothed with His dignity; and if there be any distinction among such, it is this, that he who is like that child, humblest and least, i.e. nearest to the spirit of his Lord, he is the greatest.

“The whole discourse in Luke is without connexion.” De Wette, strangely enough: who also says, κ. ὃς ἐὰν ἐμὲ δέξ.… is borrowed from Mat 10:40; and that ὁ γὰρ μικρ.… οὗτος ἔσται … ought to stand at the beginning of the discourse, as in Matt. I quote this as one among continually recurring specimens of the criticism which would cut our precious, and most truthful Gospels into fragments without meaning or connexion. We live in times when such criticisms are making way among shallow minds: let the student judge from the above sample, what they are generally worth.

Schleiermacher has some excellent remarks on this discourse and the circumstances, Essay on Luke, translation, pp. 159-162.

49,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

48. In this saying of Christ there is again (comp. vv. 23, 24) almost exact verbal agreement in the three reports.

τοῦτο τὸ παιδίον. Or any similar little one, ἕν π. τοιοῦτο (Mt.), ἓν τῶν τοιούτων π. (Mk.). The child is not the type of the honoured disciple; but the honoured disciple is he who welcomes little children, not because he is fond of children, but because they belong to Christ.

ἐπὶ τῷ ὀνόματί μου. “On the basis of My Name.” He knows that he is dealing with something which concerns Christ and belongs to Him, and he welcomes it for Christ’s sake. The phrase is specially common in Lk. (ver. 49, 21:8, 24:47; Act 4:17, Act 4:18, Act 4:5:28, 40, Act 4:15:14; comp. Luk 1:59); not in Jn. or Paul.

ἐμὲ δέχεται … ἐμὲ δέξηται. The pronoun is emphatic.

ὁ γὰρ μικρότερος, κ.τ.λ. Not in Mk. or Mt. It explains how it is that to welcome a child for Christ’s sake is to welcome the Father, for promotion in the Kingdom depends upon self-abasement. Both ὁ μικρότερος and μέγας are objective; really in a lowly position, really exalted. He who does the humble work of serving the insignificant is promoted by God. It is the chief proof of the Messiah’s presence that the poor have the Gospel preached to them (7:22).

ἐν πᾶσιν ὑμῖν. “Among you all.” The circle of the disciples is the sphere in which this holds good. For ὑπάρχων see on 8:41 and 23:50.

ἐστιν μέγας. Already ipso facto “is great”; not merely ἔσται (A D). Jesus does not say “is the greatest”; and He thus gives no encouragement to the desire to be above others. It is possible for all in the Kingdom to have this greatness, and there is no need for anyone to measure himself against others. The standard is Christ

Syr-Sin. reads, “He that is small and is a child to you, that one is great.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

In my name. See on Mt 18:5.

51 - 56. Peculiar to Luke.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.