Mark 10:16

16. took them up in his arms] He ever giveth more than men ask or think. He had been asked only to touch the children. He takes them into His arms, lays His Hands upon them, and blesses them. Twice we read of our Lord taking into His arms, and both times they were children whom He embraced, and both times the scenes are recorded only by St Mark (Mar_9:36, Mar_10:16).

blessed them] Rather, He blesses them, according to some MSS. The present tense is in keeping with the graphic style of the Evangelist.

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.

Mar 10:16. Καὶ, and) He did more than He was asked, Mar 10:13. [εὐλόγει αὐτὰ, He blessed them) By that very act conferring on them the blessings, which He afforded to adults by the mediation of the word.—V. g.]

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

Mar 10:16 . ἐναγκαλισάμενος , as in Mar 9:36 . Jesus took each child in His arms, one by one, and blessed it: κατευλόγει , imperfect. The process would last a while, but Jesus would not soon weary in such work. The compound verb κατευλόγει ( [93] [94] [95] [96] , etc.), here only, has intensive force like καταφιλέω in Mat 26:49 ( vide notes there and Maclear in C. G. T.).

[93] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[94] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[95] Codex Ephraemi

[96] Codex Regius--eighth century, represents an ancient text, and is often in agreement with א and B.

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

Verse 16. And he took them up in his arms] One of the Itala reads in sinu suo - "in his bosom." Jesus Christ loves little children; and they are objects of his most peculiar care. Who can account for their continual preservation and support, while exposed to so many dangers, but on the ground of a peculiar and extraordinary providence?

And blessed them.] Then, though little children, they were capable of receiving Christ's blessing. If Christ embraced them, why should not his Church embrace them? Why not dedicate them to God by baptism? - whether that be performed by sprinkling, washing, or immersion; for we need not dispute about the mode: on this point let every one be fully persuaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not prevent them from using infant baptism, depriving their children of an ordinance by which no soul can prove that they cannot be profited, and, through an unaccountable bigotry or carelessness, withholding from them the privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, My father! or, My mother! from the lips of their own child. See Clarke on Mt 3:6, and See Clarke on Mr 16:16.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) And he took them up in his arms.—Better, folded them in His arms, leaving the question whether they were lifted from the ground open. The word is used by St. Mark only. The actual “blessing,” though implied in St. Matthew, is also definitely mentioned by him only.

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

And when he was gone forth into the way,.... For when he had blessed the children he departed from the coasts of Judea, on the further side of Jordan, and steered his course towards Jerusalem, Mar 10:32, and as he was on the road thitherwards,

there came one running; a young man, a ruler among the Jews, and very rich, a person of great dignity, and large substance; he hearing that Christ was going from those parts, ran in great haste to him, to have some conversation with him, before he was entirely gone;

and kneeled to him; as a token of great respect and civility: some versions, as the Persic and Ethiopic, render it, "and worshipped him"; which must be understood not in a religious, but in a civil way: the words might be literally rendered, "and kneeled him"; and Dr. Lightfoot suspects, that more is meant than bending his knees to Christ; that he also might take hold of the knees of Christ, and kiss them, as was usual with the Jewish Rabbins, and which he illustrates by several instances:

and asked him, good master, what shall I do that I may inherit eternal life? This man, though a young man, and also a rich man, was thoughtful of the world to come, and the life of it: he believed there was an eternal life after this state of things, and so was no Sadducee; but he had wrong notions about the way and manner of attaining it: he thought it was to be had by the works of the law, which shows him to be a Pharisee; whereas eternal life is the gift of God, through the Messiah, the person he now applied to, and who had the words of eternal life; and to a more proper person he could not have put the question, he being himself the way, the truth, and the life, or the true way to eternal life: and had he attended to his own words, which suggest, that eternal life is an inheritance, he might have learned, that it is not to be acquired by the industry and works of men; but, that it is the bequest of our heavenly Father to his children, and comes by will, by promise, and as a free gift; so that it is not of the law; nor are they that are of the law heirs of it, Rom 4:14; See Gill on Mat 19:16.

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

16 And he took them up in his arms, put his hands upon them, and blessed them.

Ver. 16. {See Trapp on "Mat 19:15"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And he took them in his arms, and blessed them, laying his hands upon them. This is considered the true order of the words, according to the best authorities. The word rendered "taking in the arms" (enagkalisamenov) has already occurred in this Gospel at Mar_9:36 (where see the note). The description here is very graphic. Our Savior would first embrace the little child,. He folding it in his arms; then he would lay his right hand upon the child"s head, and bless it.

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

blessed them

In Hebrew custom, a father’s act. (Cf) Gen 27:38

"He had no children that He might adopt all children."--Bengel.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

16. κατευλόγει τιθεὶς τ. χ. ἐπʼ αὐτὰ ([2217][2218][2219][2220][2221]) rather than τιθεὶς τ. χ. ἐπʼ αὐτὰ εὐλόγει ([2222][2223][2224][2225][2226]).

[2217] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2218] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2219] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2220] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2221] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2222] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2223] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[2224] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2225] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[2226] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

16. ἐναγκαλισάμενος. The same gesture as in Mar 9:36; and in both places Syr-Sin. has something different; here “He called them,” there “He looked at them.” On this occasion the embrace must have been repeated several times, and each repetition would emphasize the rebuke just uttered. “To save Me from possible fatigue, you would have deprived Me, and have deprived these little ones, of the joy of mutual affection.” Both here and Mar 9:36 Mt. omits this beautiful action. He may have thought that it did not harmonize with the majesty of the Messiah.

κατευλόγει. See crit. note. “He blessed them fervently again and again.” The strong compound occurs nowhere else in N.T., but it is used of Tobias blessing Sara’s parents and of Tobit blessing Sara (Tob 11:1; Tob 11:17). Cf. καταγελάω (Mar 5:40), κατακαλάω (Mar 6:41), καταφιλέω (Mar 14:45), etc.

τιθεὶς τὰς χεῖρας. This was all that had been asked, but plus fecit quam rogatus erat (Beng.).

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.

16.] κατευλόγει, like all such compounds, is more forcible and complete than the simple verb would have been. It may be rendered He fervently blessed them.

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

16. Καὶ ἐναγκαλισάμενος1 αὐτά, κατευλόγει2 τιθεὶς τὰς χεῖρας επʼ αὐτά—And having taken them in his arms, he blessed them, putting his hands on them.

κατευλόγει τιθεὶς τὰς χεῖρας ἐπʼ αὐτά, instead of τιθεὶς τᾶς χεῖρας ἐπʼ αὐτά, ηὐλόγει αὐτά, Tisch. Treg. WH. RV. א BCL Δ Memph.

THE STUMBLING BLOCK OF WEALTH

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

Took them in his arms. See on 9 86.

Put his hands upon them and blessed them. The best texts read kateulogei, tiqeiv tav ceirav ejp aujta, blessed them, laying his hands upon them; including the laying on of hands in the blessing. The compound rendered blessed occurs only here in the New Testament. It is stronger than the simple form, and expresses the earnestness of Christ 's interest. Alford renders fervently blessed.

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