Mark 9:36

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.

9:36-37 In Jesus’ day, children were not romanticized as innocent and pure but were considered to be weak and inferior. Children were to be received on my behalf. Welcoming a child is an example of humbly taking the last place and serving everyone else (9:35; cp. 10:13-16). Other sayings about receiving or rejecting Jesus also involve receiving or rejecting his followers (Matt 10:40; 25:31-46; Luke 10:16; John 13:20).

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

Mar 9:36. Ἐν μέσῳ αὐτῶν, in the midst between Himself) and His disciples: as appears by comparing Luk 9:47, by Himself [He set the child by Him].—ἐναγκαλισάμενος, having embraced him in His arms) Symbolical of the intimate union between Him and such children. Comp. Mar 9:37; ch. Mar 10:16. By that very act He conferred grace on the little one [and how great was the sweetness, with which the child was thereby bedewed, is not hard to understand.—V. g.]. So dear to Him, doth He teach us, that the lowly are.

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

Mar 9:36 . The child, produced at the outset in Mt., is now brought on the scene ( λαβών ), not, however, as a model (that in Mar 10:15 ), but as an object of kind treatment. ἐναγκαλισάμενος : in Mk. only = taking it into His arms, to symbolise how all that the child represents should be treated.

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

(36) When he had taken him in his arms.—The act is expressed in the Greek by a single participle which occurs only here and in Mar_10:16. It may mean either that the child was taken up in our Lord’s arms, or that the arms were folded round him. The latter is somewhat the more probable.

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

And he took a child,.... Which was in the house, and which he called unto him, and set by him, as the other evangelists observe:

and set him in the midst of them; his disciples, that all might see and learn from this instance;

and when he had taken him in his arms; and embraced him, to show his great regard to humility, and humble persons:

he said unto them; the following words.

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

36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,

Ver. 36. {See Trapp on "Mat 18:2"} {See Trapp on "Mat 18:3"}

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 a little child (paidion), and set him in the midst of them. St. Mark adds, what is not recorded by the other synoptists, that he took him in his arms. And taking him in his arms ( enagkalisamenov); literally, folding him in his arms; embracing him. It is probable that the house where he was the house of Simon Peter; and it is possible that this little child might have been Simon"s. A tradition not earlier than the ninth century says that this child was Ignatius.

HOMILIES BY A. ROWLAND Ver. 36. Christ and the child: a sermon to children.

The disciples of Jesus had been disputing amongst themselves which of them should be the greatest in his kingdom. Though they were ashamed to confess this, Jesus knew all about it; for he overhears even whispered and secret conversations, He rebuked their ambition by calling a little child to him, who was glad enough to come to One so loving; and taking him up in his arms, he bade his disciples become childlike, not caring for money and high positions, but being glad in the love of the Lord. Probably the child never saw Jesus again; but he would never forget him. Legend reports that his name was Ignatius, and that he grew up to be an earnest and devout man, who at last bravely died for the faith. But the treatment of this child by Jesus is only an example of his treatment of children now. He loves them, and they should love him.

I WHY DID JESUS CALL THE CHILD TO HIM?

1. Because there was something in the child which Jesus liked. We do not call to us and take into our arms those we hate and avoid. It was not sinlessness that Jesus saw in the child, but simplicity. He was something like what Jesus himself had been in the home at Nazareth, when he was subject to his parents, and so sweet, humble, and gentle that every one loved him. Children are not perfectly innocent; they do many things that are wrong, and need to be forgiven. Jesus did not say to the child, "You can do without me," but, "Come to me." So, when he saw the young man who said he had kept the commandments, Jesus "loved him;" yet he did not leave him as he was, but bade him go and sell all that he had.

2. Because there was in the child something he wanted. He wanted the child"s love. "My son, give me thine heart." The way to be loved is to love; and Jesus loves us, not as crowds, but as individuals. Each can say with Paul, "He loved me, and gave himself for me." The child knew this from the look and tone of the Lord.

3. Because there was something he hoped to do for the child. He meant to save him. To be saved from sin involves something more than being forgiven. If bad temper asserts itself, you may be forgiven for an outburst; but it rises again and again. Jesus would conquer that temper so that it should never trouble you any more.

II WHY DID THE CHILD GO TO JESUS? He might have hesitated and said, "He does not mean it;" or, "The disciples are rough, and will push me back, or laugh at me;" or, "Perhaps I had better wait a little, till I am older." Instead of this, he went at once, and went as he was. There are reasons why you, as children, should go to him.

1. Because conscience says you need him. Conscience is more sensitive, and speaks more clearly in childhood than in age; and this is an evidence that childhood is the appointed and the best time to hear God"s voice.

2. Because affection says you need him. Some children feel much secret grief because they have an impression that no one cares much for them. Their brothers and sisters are more popular than they are, so they are always supposing that they are being slighted. Or perhaps they are at school, and are thoroughly homesick among strangers. How pleasant it is to feel that One who is always near loves you personally, intensely, fervently! and how naturally should your love flow forth responsively to him!

3. Because energy says you need him. A child is naturally active. The fingers itch to touch what is forbidden, to try what is unknown; and mischief often results from no evil intention. All that pent-up energy is from God; stored up for the doing of life"s work, and the bearing of its burdens. And the Lord wants in his kingdom these vigorous frames and powerful minds, that he may sanctify and bless them that the children may lead off the hosannas in which the world will join in the New Jerusalem.

4. Because hope says you want him. Every child has some hope of becoming better and greater. It is a sign that Paradise is lost, but that heaven is possible, else we might be satisfied. Many boys and girls have quiet times, little spoken of to others, when they say, "I wish I could be better; that I could get over this evil habit; that I was steadfast, pure, and true; that I loved God, and was glad he loved me." That is the time when Jesus is near, when he stretches out his arms and says, "Come unto me;" and in answer to the secret prayer he will take the little one in his arms, put his hands on him, and bless him. A.R.

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

Matt. xviii, 2; Luke ix, 47.

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

in their midst

"among them." The word "their" refers to the crowd.

He took him in his arms

This means that he hugged the child or picked him up and placed him on his lap.

such a child

"a child like this"

in my name

This means to do something because of love for Jesus. AT: "because he loves me" or "for my sake" (See: Idiom)

the one who sent me

This refers to God, who has sent him to earth. AT: "God, who has sent me" (See: Assumed Knowledge and Implicit Information)

translationWords

receive

send

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

36. λαβὼν παιδίον. A representative of the humblest and simplest of His followers; τὸ γὰρ παιδίον οὔτε δόξης ἐφίεται, οὔτε φθονεῖ, οὔτε μνησικακεῖ (Theoph.). Syr-Sin. inserts that “He looked at him” before addressing the disciples. Similarly at Mar 10:16 it inserts that “He called” the children before laying His hands on them.

ἐν μέσῳ αὐτῶν. He was sitting as the centre of the group, and therefore ἐν μέσῳ for the child would be παρʼ ἑαυτῷ (Lk.), the place of honour. For other instances of Christ’s treatment of children see Mar 10:15; Luk 10:21; Luk 17:2; Mat 21:16. The tradition that this child was Ignatius of Antioch is not found earlier than the ninth cent. (Anastasius Bibliothecarius, Nicephorus Callistus). It is not mentioned by Eusebius, and Chrysostom says that Ignatius had not seen Christ. The title ὁ Θεοφόρος means that Ignatius carried God in his heart, and ὁ Θεόφορος would mean “borne along by God” rather than “carried in the Divine arms.” It is futile to guess whose child it was.

ἐναγκαλισάμενος. See on Mar 10:16. In Pro 6:10; Pro 24:33 (28) the verb is used of folding the arms with the hands in lazy inactivity. Syr-Sin. omits.

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.

36. ἐναγκ. αὐτό] This particular we learn from Mark.

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

36. ἐναγκαλισάμενος—a Biblical word, corresponding exactly to our embrace, en bras, for which the Greeks said ἐν ἀγκάλαις λαμβάνω.

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

Servant [διακονος] . Rev., minister. Probably from diwkw, to pursue; to be the follower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity; while doulov, slave, represents him in his condition or relation as a bondman. A diakonov may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Phi 1:1; 1Ti 3:8, 12. The word is often used in the New Testament to denote ministers of the gospel. See 1Co 3:5; Eph 3:7; 1Th 3:2, and elsewhere. Mark uses doulov in Mr 10:44.

Let [εστησεν] . Wyc. renders ordained.

When he had taken him in his arms [εναγκαλισαμενος] . The verb is found only in Mark, and only he records this detail.

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