Matthew 19:13

Mat_19:13-15

Then were there brought unto Him little children.

The children for Christ

I. They need the Saviour.

1. AS children, they are within the covenant and provisions of grace.

2. They are naturally blind and dark.

3. Nor let us forget that they are guilty.

4. They need, therefore, to be led to Jesus as penitent sinners for forgiveness and peace. They need a guide, a shield, a true friend, etc.

II. They may be brought to him when very young.

1. On this point, opinion among godly people has been very much modified since the general establishment of Sunday-schools.

2. It is a great mistake, and involves a great wrong to the child, not to insist upon his deciding and choosing Christ now, for unbelief and carnality are gaining strength.

3. There is no kind of knowledge which will find readier access to the juvenile mind, and be more easily retained there, than the knowledge of Christ.

4. How many and how marked are the examples of early piety which the Bible records.

5. The religion of children-if genuine and healthy-will differ in some respects from the religion of elderly people. Ignorant prejudice has done a world of mischief.

III. One of the first duties we, as a church, owe the Lord Jesus is to assist in bringing these children to him.

1. They are our own flesh and blood. They are our own immediate successors in the Church and the world. They are immortal. They are the object of Jesus redeeming love; they are brought within our influence that we may be Christs ministers to them, and their guides to Him, etc.

2. The present is the golden Opportunity. The promise is true to your children, that they also shall receive: remission of sins, and the gift of the Holy Ghost. Bring them to Jesus! Alas! some of you parents, masters, heads of households are not yourselves following Christ, and how can you bring your children or young people to Him? Teachers, suffer the children to come to Jesus, and hinder them not, etc. (J. Findlay.)

A sermon on Sunday-school work

I. The principle on which the sunday-school should be founded. It must be founded and carried on in Faith, in its usefulness, its worth, its importance. Faith in your schools; faith in God; in the child whom you teach; and in the Scriptures which are to be taught.

II. The end, the great object, which should be proposed and kept steadily in view by its friends. The great end is, to awaken the soul of the pupil, to bring his understanding, conscience, and heart into earnest, vigorous action on religious and moral truth, to excite and cherish in him spiritual life. The great end in religious instruction, whether in the Sunday-school or family, is, not to stamp our minds irresistibly on the young, but to stir up their own; not to make them see with our eyes, but to look inquiringly and steadily with their own; not to give them a definite amount of knowledge, but to inspire a fervent love of truth; not to form an outward regularity, but to touch inward springs; not to burden the memory, but to quicken and strengthen the power of thought;… not to tell them that God is good, but to help them to see and feel His love in all that He does within and around them. In a word, to awaken intellectual and moral life in the child.

III. What is to be taught in sunday schools? The Gospels, the Gospels, these should be the text-book of Sunday Schools. There are three great views of Christianity, which pervade it throughout, and to which the mind of the learner must be continually turned.

1. The spirituality of the religion.

2. Its disinterestedness.

3. The vastness, the infinity, of its progress.

IV. How shall it be taught? Attention must be secured by moral influence. You must love the children. You must be interested yourselves in that you teach them. Be intelligible. Teach by questions. Teach graphically where you can. Lay stress on the most important things. Carry a cheerful spirit into religious teaching. (Dr. Channing.)

Little children brought to Christ

I. Who were now brought to Christ? Probably infants. None of them were arrived at the full exercise of reason; and some of them might be carried in the arms of their friends.

II. For what end were they brought to Christ? Probably not to be healed of sickness or weakness. It was, that He might lay His hands upon them and bless them. They had a high opinion of the piety of Jesus, and of His interest in the Divine favour.

III. The reception Jesus gave the children. Kind and gracious.

IV. The declaration he made concerning them. Of such is the kingdom of heaven. Christ commends in children three or four things, wherein they who are adult ought to resemble them.

1. Freedom from prejudice or openness to conviction; freedom from pride, or humility; freedom from worldly affections, or indifference to earthly things: and finally, freedom from custom of sinning, or innocence. (Nath. Lardner.)

Reflections on the incident

1. The doctrine of this text may afford comfortable thoughts concerning such as die in infancy, or in very early age, before they have done good or evil.

2. It teaches us to be cautious, how we disparage the human nature, and say, that it is, in its original conception, corrupt, depraved, and defiled.

3. This history teaches us the right of young persons to be present at the worship of God, and seems to hold forth the duty of those under whose care they are, to bring them early to it.

4. We may infer that it is not below persons of the greatest eminence for wisdom and piety to show affection and tenderness for little children.

5. We hence learn, that all of us arrived to years of knowledge and understanding should see to it, that we bear a resemblance to little children. And 6, this history affords encouragement to young persons arrived to the use of reason and understanding to come to Christ, and offer up themselves to God in and through Him. (Nath. Lardner.)

Our likeness to little children.

1. As respects faith. Children are trustful: its trust has little to do with the intellect. Faith is not a thing of the understanding, but of the heart. When you read the Bible, do it as a little child, My Father says thus. A childs joy is always truer than a childs sorrow.

2. A childs mind has a wonderful power of realization. They soon picture what is said to them. We should realize the invisible.

3. Little children may be angry, but their anger never lasts.

4. They are innocent and do not hurt.

5. They are, as a rule, generous with their possessions.

6. The sympathy of a child is perfect, to a tear or a smile he will respond in a moment.

7. A little child is a thing new born. We must be born again. (J. Vaughan, M. A.)

Suffer little children to come

I. What mothers want for their children.

II. What disciples sometimes want for the children. To run away and not be troublesome. Sometimes they would keep them away from Christ until they grow big. Whence can such a mistake arise? From such ideas as-

1. Christ is too busy with saving men to care about the children.

2. Children have not the needs which Jesus came to supply.

3. If the children get the blessing now they will lose it ere they become men.

III. What Jesus wants for the children. To come to Him. They can trust, love, etc. (R. Tuck, B. A.)

Jesus and children

The most beautiful scene in the Bible.

I. Jesus is attractive to children. Some men and women for whom they do not care. Jesus not like these. There are others for whom children are never shy, or afraid. Jesus like these.

II. Jesus is deeply interested in children.

III. Jesus prays for children. He put His hands on them, etc. Ancient custom. He ever liveth to make intercession for us.

IV. Jesus wishes children to be happy. He blessed the children who came to Him, and He blesses you.

V. Many children are with Jesus in heaven. (Alex. McAuslane, D. D.)

I. Who spake these words, and why were they spoken, Jesus said. Because He loved children and came to do them good.

II. How should little children come to Christ.

1. By thought.

2. Prayer.

3. Obedience.

III. What keeps little children back from Christ, and who forbids them to come to him. The disciples. I will point out what in yourselves keeps you back.

1. Idleness.

2. The mockeries of your playfellows.

3. Satan.

IV. What is to be gained by coming to Christ. (T. J. Judkin M. A.)

Blessing by imposition of hands

From Christ has been derived the custom among Christians, that lax; people, and especially children, should ask a blessing from their elders and from priests. This is the case in Belgium, where boys will run up to the priests and religious men, and ask them to sign them with the sign of the cross. They are taught to do this, both by the catechists and by their parents. Remigius says this was a custom among the Jews before the time of Christ. The great Sir Thomas More, the glory of England and a martyr, when he was Lord High Chancellor, publicly asked his aged father to give him his blessing. Moreover, the Church uses this ceremony of imposition of hands in baptism, confirmation, and orders. It is to pray for and obtain the gift of the Holy Ghost. (Lapide.)

Christianity cares for children

The gospel alone opens its warm bosom to the young. Christianity alone is the nurse of children. Atheism looks on them as on a level with the brutes. Deism or scepticism leaves them to every random influence, lest they catch a bias. The Romans exposed their infants. Barbarians and ancient tribes offered them as burnt-sacrifices to Moloch. Mahometanism holds mothers and infants as equally of an inferior cast. Hindooism forgets the infant she bears, and leaves it to perish on the banks of the Ganges. The Chinese are notorious as infanticides. Christianity alone contemplates them as immortal creatures, and prescribes for their tuition for heaven. And the nearer the time that the rising of the Sun of Righteonsness approached, the warmer and the more intense did the interest of the Church show itself in regard to the young. Moses gave directions on the subject. Joshua and Abraham commanded their households after them; David declared how the young were to purify their way; and Solomon distinctly enjoined them to remember their Creator in the days of their youth; but it was reserved for Him who spake as never man spake, to press that sentence, Suffer the little children, etc. The temple of Juggernaut presents a grave; the mosque, contempt; infidelity, neglect for children. The bosom of the Son of God alone Ends them a nursery and a home. (Salter.)

Children specially susceptible of spiritual induences.

In their case there is still-

1. Confidence, instead of scepticism.

2. Self-surrender, instead of distrust.

3. Truth, instead of hypocrisy.

4. Want of pretension, instead of pride. (Lisko.)

Ideas of women and children in the East

Women were not honoured nor children loved in antiquity as now they are; no halo of romance and tenderness encircled them; too often, indeed, they were subject to shameful cruelties and hard neglect. (Farrar.)

How children are forbidden

They may be forbidden, both by neglect and injudicious teaching.

I. By not being taught of Christ through word and example.

II. By being taught legalism; that is, Be good, or God will not love you, instead of this: Christ (God) loves you, therefore go to Him in order to be good. (Schaff.)

Christs example of dealing with children

1. His sympathy for and with children.

2. Our right to bring children to Him for blessing, and this before they can understand anything concerning Him or His truth.

3. That they are members of Christs kingdom, and are so regarded by Him, and are to be so regarded by us, and this irrespective of any parental faith.

4. That such as die before they have wandered out of Gods kingdom into the kingdom of Satan are certainly saved, since they are of the kingdom of heaven.

5. The incident condemns all conduct on the part of the church, the teacher, or the parent, which tends to repress, chill, or check the enthusiasm of childhood for Christ, and darken its simple faith in Him. (Abbott.)

A sermon to mothers

I. A mothers love.

II. A mothers responsibility.

III. A mothers consolation. (P. Robertson.)

Maternal influence on children

It has been truly said that although women may have produced no work of surpassing power, have written no Iliad, no Hamlet, no Paradise Lost; have designed no Church of St. Peters, composed no Messiah, carved no Apollo Belvidere, painted no Last Judgment; although they have invented neither algebra nor telescopes nor steam engines, they have done something greater and better than all this: it is at their knees that virtuous and upright men and women have been trained-the most excellent productions in the world. If we would find the secret of the greatness and goodness of most famous men we must look to their mothers. It was the patient gentle schooling of Monica which turned Augustine from a profligate to a saint. It was the memory of a mothers lessons which changed John Newton, of Olney, from blasphemous sailor to an earnest minister of God. It was a mothers influence which made George Washington a man of such truth, such nobleness, and such power, that he swayed the people of America as one man. (Wilmot Buxton.)

Early conversion

Conversions after forty years are very rare: like the scattered grapes on the remotest branches after the vintage is over, there is on]y one here and there. I have sometimes seen an old withered oak standing with its stiff and leafless branches on the slopes of a woody hill; though the same refreshing rains and genial sunshine fell on it as on its thriving neighbours, Which were green with renewed youth and rich in flowing foliage, it grew not, it gave no signs of life, it was too far gone for genial nature to assist. The old blanched, sapless oak is an emblem of the aged sinner. (Dr. Thomas.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 19:13-15. Then were brought unto him little children — Luke says, βρεφη, infants. It is not said by whom they were brought, but probably it was by their parents or guardians: and herein, 1st, they testified their respect for Christ, and the value they set upon his favour and blessing: and, 2d, manifested their love to their children, not doubting but it would be for their benefit in this world and the next to have the blessing and prayers of the Lord Jesus, whom they looked upon at least as an extraordinary person, a holy man, and as a prophet, if not also as the Messiah, and the blessings of such were valued and desired. Observe, reader, they who glorify Christ by coming to him themselves, ought further to glorify him by bringing their children to him likewise, and all upon whom they have influence. That he should put his hands on them and pray — It appears to have been customary among the Jews, when one person prayed for another who was present, to lay his hand upon the person’s head; and this imposition of hands was a ceremony used in ancient times, especially in paternal blessing: thus Jacob, when he blessed and adopted the sons of Joseph, laid his hands upon their heads, Gen 48:14-20. And the disciples rebuked them — That is, them that brought the children; probably thinking such an employ beneath the dignity of their Master. But Jesus said, Suffer little children to come unto me — Mark says, that when Jesus saw it, that is, observing his disciples rebuking those that brought the children, he was much displeased, namely, to find his disciples so defective in benevolence toward objects whose innocence and helplessness entitled them to great affection from persons of riper years. He ordered them therefore to let the children be brought to him; saying, For of such is the kingdom of heaven — The Church of God on earth, and his kingdom in heaven, is composed of persons who resemble little children in their dispositions; and children, even in a natural sense, have a right to be admitted into his kingdom, the gospel authorizing the ministers of Christ to admit the children of believing parents into his church by baptism, and those that die in infancy being undoubtedly heirs of eternal glory. And he laid his hands on them, as he was desired to do, and blessed them, Mar 10:16; recommended them in a solemn manner to the divine blessing and favour.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 104. — CHILDREN BLESSED BY CHRIST, Mat_19:13-15.

It is with great propriety that immediately after our Saviour has settled the law of marriage under the Christian dispensation, he should also assign the place of children in the Christian Church. This passage surely is not given for the purpose of showing that Christ was personally fond of children, but of showing that the child is no more to be excluded from the Church of the New Testament than from that of the Old.

13. Were there brought unto him little children — They were so young, not only as to be brought, but to be taken by the Saviour in his arms. The disciples rebuked them — The children were doubtless brought by the affection of the parents, who thus showed their faith in him, not only for themselves but for their offspring. So the faith of the Syrophenician woman brought a miracle of mercy upon her daughter.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_19:13. Then.—The concurrence of St. Matthew and St. Mark seems to show that this occurrence is immediately connected in point of time with that narrated in the preceding verses. If so, it is worthy of notice that this action of our Lord, in blessing little children, and thus sanctifying the marriage-tie and its offspring, should have followed a saying which His disciples erroneously understood as involving the consequence that it is not good to marry, and in which the perverse ingenuity of a modern critic (see Strauss’ Life of Jesus, § 79) has attempted to discover a trace of the asceticism of the Essenes (Mansel). Little children (παιδία).—Not only little boys and girls, but also infants or babes, as is evident from the term βρἑφη of Luk_18:15 (Schaff). Put His hands on them, and pray.—It appears that it was customary for Jewish infants to be taken to the synagogue to be blessed by the Rabbi (Smith’s Dictionary of the Bible, article “Synagogue,” note E). Rebuked them.—As also those who brought them (Mar_10:13). Bengel supposes the greater part of the disciples to have been unmarried.

Mat_19:14. Of such is the kingdom of heaven.—That is, the kingdom of heaven belongs to such as these, is theirs as by inheritance (Plumptre).

Mat_19:15. Laid His hands on them.—No unmeaning act, therefore infants are capable of receiving a blessing, though not conscious of an obligation (Carr).

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_19:13-15

The rights of infants.—We are not told why the disciples tried to prevent these little ones from being brought to the Saviour; but we have reason to believe that there were not a few others who shared in their views. It is certainly singular that this is the only occasion on which we read of any marked attempt of the kind, and that this occurred so late in the course of His ministry and on the other side of the Jordan. Nor does it seem easy to point to any other great teacher of men who showed himself so specially ready as the Saviour did here to teach and welcome the young. How this came to be so, therefore, in His case, is a very natural point of inquiry. How came He to be so seriously angry, as it is evident that He was, with those who would have kept these children away? (Mar_10:14). Partly, we think, because of that which is usually true of little children themselves, and partly because of that which is always true of the Saviour Himself.

I. About little children.—There is that, first, in their nature which makes them suitable for being brought to the Saviour. Far from being unfit for this, as the disciples seem to have considered, there are no others so fit, as a matter of fact. “Of such”—of such primarily—of such-like exclusively—“is the kingdom of heaven” (see Mar_10:15). This is true, on the one hand, with regard to the docility of their nature. Older persons too often think that they know; and so are unwilling to learn. The only thing little children do know is, that they require to be taught. True, also, in regard to the general trustfulness of their nature. They have not yet learned to believe only the half of what is told them. True, once more, in regard to the comparative innocence of their age. In many things they are not as yet committed to wrong; not “accustomed” yet “to do evil.” All these things make it a comparatively hopeful enterprise to bring infants to the Saviour. How few there are of them who do not smile upon those whom they find smiling upon them! How likely they are, therefore, to be at least “responsive” to the love of the Saviour Himself. Also, it may be, there was that in their age itself which drew the Saviour to these. When you have really gained a babe, you may hope that you have done so for the rest of its life. That you have “prevented” both evil and its consequences, therefore, in such a case, in an almost incalculable degree; and have shut the door against innumerable heart-aches and reproaches and pangs and approaches, at least, to despair. And you may also hope, therefore, that you have set up an influence for good which shall do the same, during its course, for many others beside. A saved infant, in short, may mean a saved nation; a rescued germ, a whole succession of harvests, in process of time. Well, therefore, may we understand the Saviour wishing to have such at His feet. Nothing more hopeful, nothing more probably helpful, could there very well be!

II. About the Saviour Himself.—The considerations we have named have had to do principally with the work of the Saviour. Humanly speaking, little children are the most likely to be gained; and the most likely, also, when so gained, to lead to other gains too. But even apart from this, there would be that in Himself, we think, which would make Him yearn over them much. His native holiness, for example, would make their comparative innocence especially attractive in His eyes. How charming to all of us is the absolute ignorance of the little ones about certain descriptions of evil! How delightful to see things which tempt more developed natures to what is vile and unworthy passing over their baby natures without a suggestion of wrong! And how especially delightful, therefore, to Him as the Holy One of God would be this sweet incapacity on their part even for thinking amiss in this way! In their childish company He would be away from much from which He was never far away among men. So, on the other hand, would it be in connection with the overflowing compassion of His nature. How touching a sight to all pitying eyes is the comparative helplessness of the little ones! How urgent an appeal to all feeling hearts is their cry for assistance! The very anger it sometimes arouses is itself a testimony to its potency. How deeply would it tell, therefore, though in an opposite direction, on the blessed Saviour Himself. Amongst the many famishing ones around Him on one memorable occasion, He specially remembered those who were probably most weary as having come “from afar” (Mar_8:3). Amongst the many weak ones at the Pool of Bethesda, He selected one who appears to have suffered most and longest of all (Joh_5:5-7). How would He be drawn, therefore, on similar grounds to the case of these babes. And how His every word, therefore, as well as every action recorded, showed the tenderness of His love in this case! (Mar_10:16).

Let us take care, therefore, if we would be His disciples indeed, that there is a like tenderness in ourselves. Let us love the little ones both for their own sake and for that of the church. Let us love them for His sake as well as their own. It is one of the marks of the true gospel that it is preached to the poor (Mat_11:5; Luk_4:18). It is another mark that it has a special welcome for the lambs of the flock (Isa_40:11; Mat_20:15-16). Happy those on whose hearts this double attestation is found!

HOMILIES ON THE VERSES

Mat_19:13-15. Christ blessing the children.—A picture:—

I. Of Godly parents.

II. Of narrow religionists.

III. Of a loving Christ.

IV. Of a beautiful heaven.—D. Thomas, D.D.

Love of children.—I am fond of children. I think them the poetry of the world, the fresh flowers of our hearths and homes, little conjurers with their natural magic, evoking by their spells what delights and enriches all ranks.—Thomas Binney, D.D.

Mat_19:13. The relation of children to the history of Jesus Christ.—

1. There were children in the time of Christ.

2. These children heard and saw Christ.

3. Children were the objects of His merciful and miraculous interposition.

4. Children were the objects of His sincere affection.

5. The Saviour employed children to illustrate great principles.

6. Christ uttered concerning children great and important truths.—J. Viney.

Mat_19:14. The children’s Christ.—Jean Paul Richter is said to have summed up his creed in the words: “I love God and every little child.” Such words are but a faint echo of a greater than Richter, who said: “Suffer little children,” etc. Christ threw a glorious halo around the head of childhood, and threw wide open to them the gates of His kingdom. There is no incident in the life of Christ so tender and beautiful as that of blessing the children on His last journey.

I. Christ’s conception of the capacity of children for religion.—His words are as wonderful as the act was beautiful. He declares that instead of these being shut out, the very kingdom is made up only of such. And if grown-up people enter, it is only by being converted, and made again as little children. All children are born in the kingdom. By a strange perversity we have been taught the reverse: that all children were the children of wrath and corruption until the saving grace of God made them of the household of faith. Original sin has loomed so largely, that original grace has been quite forgotten. Yet we are plainly told that “as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life” (Rom_5:18). And because of Christ’s atonement, no child is ever born a child of the devil. The taint of sin has entered our soul, and we inherit terrible tendencies and possibilities of evil. But there is also given a measure of the Spirit to every man born into the world, and all are born under the covenant of reconciliation and grace. Some will ask, where then comes the need of conversion? In children conversion is the voluntary acceptance of the relationship into which the death of Christ has placed them. There is no condemnation where there is no power of choice. Sin is in the will. And there comes a time when the will must assert itself—on one side or the other. Then the choice is made; and when made for righteousness the child puts its name to the covenant in Christ Jesus. There may or may not be excitement. The great point is the surrender of the will to Christ. Convulsion is no necessary part of conversion.

II. Their place in the church.—Christ’s rebuke in the temple declares their right to a place in His church. If His kingdom is “of such,” surely they cannot be shut out of the privileges of His church. And I take it they have a place all their own, both in its worship and its service. Having underestimated their capacity, it was only to be expected their claims would be overlooked. A little while ago the students of a theological college sent to every church of their denomination a neat little card to be hung in the pulpit, in a place likely to catch the preacher’s eye, with the exhortation, “Remember the children,” a request by no means uncalled for. The Society for the Prevention of Cruelty to Children might find ample scope for its mission in many of our churches.

III. In the teaching of Christ the child-life is the ideal life.—(Mat_18:3; Luk_9:46, etc.) Such a standard is unique. The world exalts strength, bravery, majesty, wisdom, wealth. Gentleness is the truest strength; humility the path to exaltation; simplicity the truest wisdom; trust the greatest safeguard; and love the key that opens the treasures of the world.—S. Chadwick.

The claims of children.—I. Christian economy calls upon us to expend the greater part of our time and attention on the young, under the consideration that there is a higher probability that our efforts shall be successful.—Comparatively few persons are converted after twenty years of age. The vast majority of those in our churches, in whom we have any confidence, were subjects of serious impression by the time they were fifteen years of age; many of them before they were twelve.

II. Christian economy counsels us to expend our principal exertions on the young, under the consideration that we shall obtain a better piety out of them, for the glory of God.

III. The church is more dependent for prosperity on the conversion of the young than on that of the aged.

IV. The education of children is both more agreeable and more profitable to the teacher himself.—Win. Anderson, LL.D.

Childhood and youth.—An inference from these precious words of Christ is the importance of seeking to win the children for Christ while yet they are children, ere the evil days come, or the years draw nigh, when they will be apt to say they have no pleasure in Him. It is a sad thing to think how soon the susceptibility of the child-nature may harden into the impenetrability which is sometimes found even in youth. Is there not a suggestion of this in the story of the young man which immediately follows?—J. M. Gibson, D.D.

Tenderness to children.—Dr. Stalker, in his lectures on preaching, tells us that when Dr. Wilson, of Edinburgh, was leaving home for the work of the ministry, a ministry which has been greatly blessed to the young, his mother told him she had not much advice to give him, but, said she, remember this—“Whenever you put your hand on a child’s head you put it on a mother’s heart.”

Children’s voices in heaven.—In “Women Workers of the Past in Bristol,” Mrs. Marshall writes that when Mrs. Schimmelpenninck was dying, she exclaimed, as if listening with delight to music, “Do you not hear the voices? and the children’s are the loudest.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B. Children in the Church. Mat_19:13-15.

(Mar_10:13-16; Luk_18:15-17)

13Then were there9 brought unto him little children, that he should [might] put his hands on them, and pray: and the disciples rebuked them. 14But Jesus said, Suffer [the, τά] little children, and forbid them not, to come unto me; for of such Isaiah 10 the kingdom of heaven. 15And he laid his hands on them, and departed thence.11

EXEGETICAL AND CRITICAL

Mat_19:13. Then were brought to Him little children.—Forming a glorious contrast to the questions previously propounded. The blessing of children in opposition to marriage offences. [Little children, παιδία, not only little boys and girls, but also infants, or babes, as is evident from the term βρὲφη of Luk_18:15.—P. S.]

To Him.—From this history we gather, that in Peræa Christ was not merely regarded as a sacred personage, but that His dignity and character were also in some measure acknowledged.

That He should put His hands on them.—Not merely as a symbol, but also as an act of benediction,—i.e., as effectually conferring some moral blessing. Similarly, it was also expressive of consecration and of healing, Gen_48:14; Exo_29:10; 2Ki_4:34. Comp. the article Handauflegung in Herzog’s Real-Encyclopædie. Hebrew mothers would be accustomed to seek in this manner a blessing for their children. The presidents of synagogues were also in the habit of putting their hands on children.

The disciples rebuked them.—According to Mark, those who brought them; and Meyer suggests that the term προσηνέχθη indicates that the word αν̓τοῖς in the text refers to these persons. But in our view the Evangelist intends to indicate, that while the rebuke was addressed to those who brought the children, it was in reality directed toward the children themselves. Accordingly, our Lord replies, Suffer little children, etc.

Mat_19:14. Of such is the kingdom of heaven.—Various views are entertained of this passage: 1. Bengel and de Wette apply it to children in the literal sense. 2. Meyer interprets it of persons of a childlike disposition, Mat_18:3. Calvin remarks: tam parvuli, quam eorum similes. 4. The Church commonly applies it to the institution of infant baptism, explaining it as meaning, children which are offered to the Lord, and come to Him. Hence, such as are dedicated unto God in baptism,—the children of the theocracy as the generation which embodied the hope of the kingdom of heaven. But according to the parallel passages in Mark and Luke, it must also be regarded as a symbol of a childlike spirit, just as baptism itself is the type of personal regeneration.

DOCTRINAL AND ETHICAL

1. This section may be regarded as shedding a precious light on that which preceded. The blessing of having children, and presenting them to the Lord, seems to banish the sorrows and miseries which the disciples had anticipated.

2. The believers in Peræa appear to hare been sufficiently advanced in spiritual knowledge to understand that Christ was able to bless even little children (βρθὲφη, according to Luke), and that they were capable of receiving a blessing. But in this instance the disciples seem to have displayed a less liberal spirit—we should almost say, that they were inclined to Baptistic rigorism. They regarded the request of these parents as an unseasonable interruption of a most important discussion, and as a premature step on their part But while rebuking the ignorant zeal of His disciples, the Saviour returned a gracious answer to the humble aspirations of these mothers in Israel, and at the same time fully met the unconscious wants of their children.

3. Of such is the kingdom of heaven.—The ancient Church has rightly regarded this passage as a proof in favor of the doctrine of infant baptism. Our Lord here distinctly states—1. that little children are capable of receiving a blessing from His hands; 2. that this blessing refers to the kingdom of heaven, and their entrance into it; 3. He shows that it is accompanied by, and may be conveyed along with, a symbolical action. Baptists are apt to ignore the possibility of faith as a seed in the heart of infants, just as they fail to perceive the full idea of the Christian family, and of the blessing which may descend from Christian parentage. On the other hand, our Lord evidently includes children among those that are called into His kingdom, and who are intended to share the blessing of the Christian family. See also our notes on Mat_10:12-14 (p. 187).

HOMILETICAL AND PRACTICAL

Children God’s blessing on the married relationship.—How the happiness of children counterbalances the misery of marriage.12—How marriage should be sanctified even by a regard to the children.—Children are to be brought to the Lord.—Children are capable of receiving a blessing.—The attempt to debar children from Christ rebuked and resisted by the Lord.—The children of believers are admitted into the kingdom of heaven.—“Suffer little children.”—Children and the kingdom of heaven in their mutual relationship: 1. Every new generation of children becoming fairer in the kingdom of heaven; 2. the kingdom of heaven shines forth more beautifully in every new generation of believers.—Or, 1. The kingdom of heaven belongs to children; 2. children belong to the kingdom of heaven.

Starke:—Quesnel: Let us entreat the blessing of the Lord upon our children.—[Heaven is for the humble and simple.—] Osiander: Let parents see to it that they do everything which may contribute to the salvation of their children.—Bibl. Würt.: If the kingdom of heaven belongs to children, then also faith and baptism.

Gossner:—What is great before the world, is little before Christ, and what the world despises, is elected by Christ.

Lisco:—Children are specially susceptible of spiritual influences. In their case there is still—1. confidence, instead of scepticism; 2. self-surrender, instead of distrust; 3. truth, instead of hypocrisy; 4. modesty and humility, instead of pride.

Heubner:—Faith in the power and in the efficacy of the prayers of holy men: 1. On what it is based; 2. its conditions.—Let us impress it on the minds of children, that Christ claims them as His own.—The rebuke of the disciples an admonition to those who object to the early religious instruction of children.—Jesus the model of pure and holy love of children.—Natural and Christian affection for children.

Footnotes:

[9] Mat_19:13.—[There is an unnecessary interpolation of the E. V.—P. S.]

[10] Mat_19:14.—[Or: to such belongeth, Tyndale, Conant, etc. The Saviour does not say: αὐτῶν ἐστιν ἡ βασιἰ εία τῶν οὐρανῶν, of them, as in Mat_5:3; Mat_5:10 (although the children are certainly included), but, extending the blessing: τῶν τοιού των ἐστίν, of such, i.e., of all those that have a childlike spirit and are like those little ones that believe in Christ, comp. Mat_18:2-6. Calvin is right in explaining: tam parvuli, quam eorum similes.—P. S.]

[11] Mat_19:15.—[The different readings in this section have no effect on the sense, and are omitted by Dr. Lange. I will merely mention them: Mat_19:13 : προςηνέχθη—προςηνέχθησαν; ἐπετίμησαν—ἐπετίμων; Mat_19:14 : εἶπεν—εἶπεν αὐτοῖς; πρός με—πρός ἐμε; Mat_19:15 : αὐτοῖς—ἐπ̓ αὐτούς.—P. S.]

[12][Much better in German: Wie der Kinderjubel den Ehejammcr übertönt, lit.: “How the jubilation of children outsounds (silences) the lamentation of marriage.” The Edinb. trsl. omits this and similar sentences altogether].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 19:13-15.

Little Children Are Brought To Jesus For His Blessing

Found also in Mar 10:13-16 Luk 18:15-17. Luke here again becomes parallel to Matthew and Mark, and continues so to the end, see above on "Mat 19:1". The place of this occurrence appears to have been Southern Perea, in some house, (Mar 10:10) and the time a few days before the triumphal entry, see on "Mat 19:1". Then is naturally, though not of necessity (see on "Mat 3:13"), understood strictly, as denoting the time of the foregoing conversation upon divorce. Mark has simply ’and.’ Were there brought. Mark has ’they brought,’ impersonal, like "they say"; Luke, ’they brought unto him their babes also,’ which shows that the parents brought them. They were so moved by his teaching and healing as not only to seek a personal blessing, but a blessing upon their babes also. Mark and Luke have the Greek imperfect tense, describing them as engaged in bringing. And they have ’rebuked’ in the same tense; while the parents were bringing and the disciples were rebuking, Jesus spoke. Little children, called ’babes’ in Luke, and small enough to be naturally taken in one’s arms (Mark). These terms forbid our understanding children old enough to exercise faith. Put his hands on them, and pray. The Jews had always valued the "blessing" of a father, a prophet, a great rabbi, or other venerable person. The Talmud says they brought their young children to the synagogue for this purpose. "After the father of the child had laid his hands on his child’s head, he led him to the elders, one by one, and they also blessed him, and prayed that ’he might grow up famous in the law, faithful in marriage, and abundant in good works." (Buxtorf, in Geikie.) To lay hands on them, or (Mark and Luke) ’touch them,’ was the symbol of invoking a blessing upon them, and seemed to establish a personal relation between the good man and the person blessed. See Gen 48:14 Num 27:18 Act 6:6, Act 13:3; compare Mat 9:18, Mat 9:20. They came to Jesus as a rabbi or a prophet; and he did what they de, sired, took the children in his arms and blessed them. (compare Mar 10:16) And the disciples rebuked them. This in Matt. might mean rebuked the children or rebuked those who brought them; in Mark and Luke it is clearly the latter, which is obviously appropriate. Jesus had just been speaking of a highly important practical topic, viz., the propriety of divorce, and the expediency of marriage. The disciples had renewed the subject after leaving the Pharisees, (Mar 10:10) and the Master was pursuing it in private. Perhaps (Wet.) they were just thinking of other questions to ask on the subject. They did not want the privacy of Messiah the King to be interrupted, and these deeply interesting instructions stopped, by what they regarded as the mere trivial matter of bringing babes for the teacher’s blessing. Compare Mat 20:31, 2Ki 4:27. Our Lord not only spoke in opposition to their rebuke, but (Mark) ’was moved with indignation,’ a strong word, the same as in Mat 20:24, Mat 26:8. Why was he so indignant? He warmly loved infant children. All good men ought to feel a tender affection for them, and it seemed that the disciples were in this respect deficient. This very scene has so taught the Christian world to love infant children that it is difficult for us to realize the apparent feelings of the disciples. They thought the infants and their parents unworthy of the Messiah’s notice; and he was indignant at such a conception of childhood and of him. Moreover, while they were annoyed at the interruption of valued instruction, they were forgetting that some months before he (Mat 18:1 ff.) had expressly used a little child as an object-lesson to give them a deserved rebuke for their selfish ambition and jealous strife. This was one of the lessons they most needed, and from that time forth they ought never to have looked at a little child without recalling the lesson and laying it to heart afresh. But no. They have forgotten the lesson, and behold little children without being reminded. In a day or two they will again manifest (Mat 20:20 ff.) the ambition and jealousy he had used that illustration to correct. There may have been other grounds for the Master’s indignation, and some of these may not have been correctly conceived. But we seem to perceive (a) a misapprehension of him, for he tenderly loved little children; (b) a defect in their own character, in that they did not love them as he did; (c) a grievous forgetfulness, and persistence in wrong dispositions he had taken such pains to correct; and it may also be that (d) he was displeased at their assuming the right to decide who should approach him, without waiting to know his wishes. More than once before he has sharply reproved them for not understanding or not remembering his instructions. (Mat 16:8-11, Mat 16:23 Mar 6:52 Mat 11:25, Mat 7:21-23 ; compare hereafter Mat 20:22; Joh 14:9.)

Mat 19:14. The repetition, suffer and forbid not, is highly emphatic. It was vividly remembered, for Matthew, Mark, and Luke gave the same words, with a slight difference of order. ’Suffer’ is aorist tense, expressing the simple action without the notion of continuance; ’forbid’ is present tense, ’do not be forbidding’, or ’do not make a practice of forbidding.’ The distinction obtains in Matthew, Mark, and Luke; and the difference was felt, for the manuscript D has in Matthew and Luke altered ’forbid’ to aorist. To come unto me is a general expression, not necessarily denoting either unaided locomotion or conscious spiritual approach, both of which are here forbidden by the terms ’babes’ and ’were brought.’ The disciples rebuked the parents and thus repelled the children they were bringing; but there must be free access to him. What follows may grammatically be a reason for their coming, or a reason why the disciples must let them come, and not forbid them. The latter seems to be the thought. For of such is the kingdom of heaven. Here, as commonly, Matthew has the Jewish phrase ’kingdom of heaven,’ Mark and Luke, ’kingdom of God’ (compare on Mat 3:2); otherwise the phrase is identical in all three. For ’of such is,’ the Amer. Revisers give ’to such belongeth,’ compare Mat 5:3, Mat 5:10; Luk 6:20; Jas 2:5. (So Meyer, Grimm, Jelf.) But the difference is not important. ’Such’ evidently means childlike persons, as he had previously taught in Mat 18:3. The only question is whether it also means children. To understand it in both senses at the same time is very difficult. Morison argues that it means simply and exclusively children such as these, and not childlike adults at all. There is plenty of warrant in usage for so understanding the word ’such’; but does not the connection here in Mark and Luke absolutely require the sense of childlike persons? They both add, ’whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.’ This is exactly what Jesus said on a former occasion, (Mat 18:3) when, as almost all commentators agree, he was using the little child only as an illustration. Morison’s position is therefore untenable in this case. ’Such’ certainly means childlike persons, and apparently does not mean children at all. So the Memphitic, "for persons of this sort, theirs is the kingdom of heaven." And the Peshito takes great pains, "for those who are like them, theirs is the kingdom of heaven." All the Greek commentators explain it as meaning the childlike, none of them mentioning children as included, and several expressly stating the contrary. Nor does any Greek commentator, so far as we can find, mention infant baptism in connection with the passage, though they all practised that rite. Origen speaks only of the childlike; and so Cyril : "The new-born child is a symbol of innocence; for the babe is as it were a new creature..... Christ does not wish us to be without intelligence when he says, ’For to such belongs (or, of such is) the kingdom of heaven,’ but to be infants in evil, and in intelligence perfect (full-grown)." Chrys.: "Teaching them (the disciples) to be lowly, and to trample under foot worldly pride, he receives them, and takes them in his arms, and to such as them promises the kingdom; which kind of thing he said before also," i. e., in Mat 18:3 f. Theophyl.: "He did not say ’these,’ but ’such,’ i. e., the simple the guileless, the innocent." Euthym.: "He did not say ’to these belongs the kingdom of heaven,’ but ’to such,’ those who imitate the simplicity of these." Anon. takes the occasion to exhort parents to bring their children incessantly to the priests, that they may put their hands on them and pray for them. Even the great Latin commentator, Jerome (followed by Bode), tells us: "He significantly said ’such,’ not ’these,’ in order to show that not age reigns, but character, and that the reward is promised to those who should have similar innocence and simplicity." But Tertullian and Augustine do mention, not this clause but that which precedes, in connection with infant baptism. Tertullian (on Baptism, 18) advises delay of baptism till there has been proper instruction, "delay according to each one’s condition and disposition and even age; and especially as to the little ones.... The Lord does indeed say, ’Forbid them not to come unto me.’ Let them come, then, while they are growing up; let them come while they are learning, while they are being taught whither to come; let them be made Christians when they have become able to know Christ. Why does the innocent age hasten to remission of sins?" He here shows, as throughout the treatise, that baptism is regarded by him and those he addresses, as securing remission and making persons Christians. So Cyprian ("Ep. to Fidus ") and Origen (on Romans 5 and Homily 14 on Luke 2.) give as the reason for infant baptism that the infants may receive remission of original sin, that the defilement of sin may be washed away through water and the Spirit, etc., but neither of them mentions this passage, nor does Origen mention infant baptism in his interpretation of this passage. He says (on Rom.), "The church received it as a tradition from the apostles, to give baptism to little ones also." Augustine ("Serm. 174") says: "No one passes from the first man (Adam) to the second (Christ) save through the sacrament of baptism. In little children born and not yet baptized, behold Adam; in little children born and baptized and therefore born again, behold Christ ".... What is it that thou sayest, little children have no sin at all, not even original sin? What is it that thou sayest, but that they should not approach to Jesus? But Jesus cries out to thee, ’Suffer the little ones to come to me.’ Aug. very frequently gives the same reason for infant baptism, constantly and vehemently assailing the Pelagians with the argument that there is no propriety in infant baptism unless infants are under the guilt of original sin, but we have found no other instance in which he associates with it this passage. Calvin says "both children and those who are like them." Alexander (on Mark): "More satisfactory is Calvin’s explanation of the sentence as referring both to children (i. e., to believing children) and to those who arc like them in their childlike qualities."But believing children are in the same position as believing adults; so this is virtually admitting that there is here no reference to infants who are incapable of belief. Alexander adds, "The application of this passage to infant baptism, although scornfully rejected as absurd by its opponents, is entirely legitimate, not as an argument, but as an illustration of the spirit of the Christian system with respect to children." Bengel says: "Grant that such as are like infants are meant, then much more infants themselves, who are such, have the kingdom of God, and should and can receive it by coming to Christ."And he actually thinks it helps the matter to add: "Many of those who were then infants, afterwards when grown up believed on Christ Jesus." Meyer : "Not little children, but men of a childlike disposition, Mat 18:3 f."; and to the same effect Fritz., Block, Luketter., Keim, Godet. Olsh.: "Of that reference to infant baptism which it is so common to seek in this narrative, there is clearly not the slightest trace to be found. The Saviour sets the children before the apostles as symbols of spiritual regeneration, and of the simple childlike feeling therein imparted." Geikie: "Let the little children come to me, and do not forbid them, for the kingdom of heaven is given only to such as have a childlike spirit and nature like theirs."[1] To sum up. (a) There is no good ground for understanding ’such’ as meaning children themselves, but only childlike believers (as in Mat 18:3.) No question is here made that those dying in infancy are saved. They are saved through the atonement of Christ and the work of the Spirit, but this must hold true of all alike, without reference to any ceremony, and no matter whether their parents were believers, unbelievers, or heathen. The Messianic kingdom is always spoken of in connection with, and seems naturally to imply, persons capable of conscious submission to Christ’s reign. It is here said to belong to, or consist of, the childlike, and (according to Mark and Luke) no others. If ’such’ includes infants, it includes all infants, not only those dying in infancy, and those that live and become believers, but those that live a life of sin and are finally lost; in what sort of sense does the Messianic kingdom belong to (or consist of) these? (b) If it were supposed that ’such’ does include literal children, it would not follow that infants ought to be baptized. There is here no allusion to baptism, and no one imagines that Jesus caused these little ones to be baptized. We know that at one period Jesus was baptizing (through his disciples) very many persons, (Joh 3:22, Joh 4:1 f.) but no one questions that they were baptized as penitent believers in the Messianic reign. Infant baptism seems to have arisen afterwards from the belief that baptism was necessary to salvation, being, in all the early references to it, associated with that belief, and only as an afterthoght was ground for it sought in an inference from this passage. In like manner Zwingli, in his controversies with the Anabaptists, introduced theargument from the Abrahamic covenant.[2]

[1] Maldonatus: "The Calvinists i. e., Reformed have no other testimony by which to prove that infants ought to be baptized, than that Christ says, ’Suffer the tittle ones to come to me.’ For that strongest and clearest testimony by which the church has always been led to baptize infants, ’except a man be born of water and of the Spirit he cannot enter into the king dom of God,’ they interpret not of baptism but of teaching; so it comes to pass that as long as they wish to be heretics and to resist the Catholic Church, they disarm themselves, and cannot withstand the Anabaptists i. e., rebaptizers, who deny that infants ought to be baptized." Reuss: "This word of Jesus, ’Let the children come to me,’ is wrongly cited by those who attempt to establish the baptism of infants upon texts of the New Testament It can be used to that effect upon condition of forming a conception of baptism itself different from that of John the Baptist, Jesus, and the apostles, who demanded beforehand a conscious and thoughtful faith." Plumptre: "The words and the act have rightly been regarded, as in the Baptismal Office of the Church of England, as the true warrant for infant baptism. More than doubtful passages in the Acts and Epistles; more than the authority, real or supposed, of primitive antiquity; more than the legal fiction that they fulfil the condition of baptism through their sponsors—they justify the Church of Christ at large in commending infants, as such, to the blessing of their Father. The blessing and the prayer of Christ cannot be regarded as a mere sympathizing compliance with the fond wishes of the parents, and if infants were capable of spiritual blessings then, why, it may well be asked, should they be thought incapable now?" So "the true warrant for infant baptism" is found in a passage which very many of the ablest ancient and modern writers who have practised it declare to have no connection with the subject.

[2] Dr. W. H. Whitsitt, Prof. of Ch. Hist., Louisville, knows of no earlier use of this argument.

Mat 19:15. Laid his hands on them, of course with the accompanying prayer (Mat 19:13) that they might be blessed. Mark adds that he ’took them in his arms,’ apparently from the arms of those who brought them,’ and blessed them, laying his hands upon them’; he must then have been seated—we have seen that he was probably in a house. His blessing them means that he prayed (Mat 19:13) that they might be blessed. We cannot possibly know what results followed to the infants from this benediction. He prayed that his crucifiers might be forgiven, and they were—if they repented and believed. And departed thence. Mar 10:17 may perhaps indicate that he left sooner than was expected. Was it because of his indignation at the disciples?

Homiletical And Practical

Mat 19:13-15. Jesus and infant children. (1) Jesus tenderly loves infant children, (compare Mar 10:16) for he has the same feelings now as when on earth. (Heb 13:8) (2) It is right for parents continually to seek the blessing of Jesus upon their infant children. (3) It is a great mistake and a great fault to take no interest in infants; they who do so are quite unlike Jesus, and forget one of his most impressive lessons. (Compare Mat 18:3) (4) All followers of Jesus ought to be childlike, i. e., teachable, loving, free from selfish ambition and jealousy, etc.; not only ought to be, but absolutely must be childlike. (Mar 10:15; compare Mat 18:3 f.; 1Co 14:20)—This passage can hardly be used in addressing Sunday school children as a proof that Jesus specially loves them, for they are deeply conscious of sin, and ought to ask from Jesus a new heart, forgiveness, and help to live as his followers. The lesson here is for adults, and the passage is often so misused as simply to promote in children a most hurtful conceit, to the effect that they are greatly better than grown people.

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

THE LITTLE ONES

Mat 19:13-15; Luk 18:15-17; Mar 10:13-16. “And they were bringing little children to Him, that He may touch them; and His disciples were rebuking those bringing them.” Matthew says they brought them that He might “put His hands on them and pray.” Luke says they were “infants.” “Jesus seeing them was much displeased, and said to them, Suffer the little children to come unto Me, and prevent them not; for of such is the kingdom of God. Truly I say unto you, Whosoever may not receive the kingdom of God as a little child, can not enter into it. And taking them up in His arms, putting His hands on them, He continued to bless them copiously.” The E. V. has lost much out of this, because the Textus Receptus, from which it was translated, omits the kata in connection with eulogei, and consequently simply reads, “He blessed them,” the true reading being so grand and glorious, “He continued to bless them copiously.” There is no dodging the issue in this paragraph, recorded by Matthew, Mark, and Luke, the two former giving us paidia, “little children,” and the latter brephe, “infants.” It is certain they were small enough for Jesus to pick them up in His arms, thus blessing them abundantly and continuously amid loving caresses. This is a clear, bold, and unequivocal corroboration of His former utterances in reference to infants. Though they have inherited a sinful nature from Adam, they are not sinners, but Christians; because they are not only members of God’s kingdom, but normal members, there being no defalcation in their case, like that of adults, who may, with the loudest professions, be hypocrites, as this was-really the case with the Pharisees, who were constantly in His presence. Hence, in the case of irresponsible infants, we know they are saved, as we have the repeated and unequivocal ipse dixit of Jesus; while in the case of adults, as we can not know the heart, we are constrained to turn them all over to God and the judgment-day. All sinners are full of sin. All infants and unsanctified Christians are sinful — i. e., have a tendency to sin — hereditary from Adam, which is certain to lead them into sin if not counteracted by grace in regeneration; but even then will keep up an everlasting warfare (Galatians 5) till eradicated in entire sanctification.

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

19:13 Jesus would lay his hands on others to bless them (see Luke 4:40; 13:13; see also Gen 48:14-15; Acts 19:6). • The disciples, motivated to protect Jesus, scolded the parents, demonstrating a wrong attitude toward children (see Matt 18:5-6, 10).

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

Mat 19:13. Προσηνέχθη Αὐτῷ, were brought unto Him) sc. by the zeal of those who were older.[863] And the disciples blamed, not the little ones, but those who brought them.—ἵνα, κ.τ.λ., that, etc.) If they had asked for baptism, baptism would, without doubt, have also been given them.—οἱ δὲ μαθηταὶ, but the disciples) The greater part of whom appear to have been unmarried: and unmarried men, unless they are humble-minded, are not so kind (minus comes) to infants, inasmuch as they remind them of their own former littleness: and the disciples who had left all, do not appear always to have sufficiently favoured the admission of others; at any rate, they certainly thought that the care of little children was inconsistent with their Master’s dignity. The humanity of Jesus, however, descends even to little children; cf. ch. Mat 18:2-3, etc.—ἐπετίμων, rebuked) We ought not to be deterred by those who enjoin an unseasonable timidity,[864] cf. ch. Mat 20:31.

[863] They were therefore in such a state as not yet to be able either to seek earnestly after, or understand anything, of their own accord.—V. g.

[864] In the original, “intempestivam verecundiam,” lit. unseasonable bashfulness.—(I. B.)

Nay, but the desire of the little ones was the more enkindled thereby.—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.

Mat_19:13. Comp. Mar_10:13. At this point (after being suspended from Luk_9:51 to Luk_18:14) the narrative of Luke again becomes parallel, Luk_18:15.

Little children were brought to Jesus, as to a man of extraordinary sanctity, whose prayer was supposed to have peculiar efficacy (Joh_9:31); as, in a similar way, children were also brought to the presidents of the synagogues in order that they might pray over them (Buxt. Synag. p. 138). The laying on of the hands (Gen_48:14) was desired, not as a mere symbol, but as a means of communicating the blessing prayed for (Act_6:6); hence, with a nearer approach to originality, Mark and Luke have simply ἅψηται and ἅπτεται (which, in fact, was understood to be of itself sufficient for the communication in question).

The conjunctive with ἵνα after the preterite (Kühner, II. 2, p. 897; Winer, p. 270 [E. T. 359]) serves to represent the action as immediately present.

αὐτοῖς] are those of whom the προσηνέχθη is alleged, i.e. those who brought the children. The disciples wished to protect Jesus from what they supposed to be an unseemly intrusion and annoyance; a verecundia intempestiva (Bengel), as in Mat_20:31.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 19:13-15 . Children brought for a blessing (Mar 10:13-16 ; Luk 18:15-17 ).

Mat 19:13 . τότε : if the order of the narrative reflect the order of events, this invasion by the children was a happy coincidence after those words about the sacred and indissoluble tie of marriage and the duty of subordinating even it to the claims of the kingdom. προσηνέχθησαν , passive, by whom brought not said, the point of the story being how Jesus treated the children. ἵνα τ . χ . ἐπιθῇ , that he may lay His hands on them: the action being conceived of as present ( Klotz ad Devar , p. 618). καὶ προσεύξηται : the imposition of hands was a symbol of prayer and blessing, possibly in the minds of those who brought the children it was also a protection from evil spirits (Orig.). ἐπετίμησαν αὐτοῖς : the αὐτοῖς ought in strict grammar to mean the children, but it doubtless refers to those who brought them. The action of the disciples was not necessarily mere officiousness. It may have been a Galilean incident, mothers in large numbers bringing their little ones to get a parting blessing from the good, wise man who is leaving their country, unceremoniously crowding around Him, affectionately mobbing Him in a way that seemed to call for interference. This act of the mothers of Galilee revealed how much they thought of Jesus.

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

Infants and little children are contained in the free covenant of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 13. Then were there brought unto him little children] These are termed by Luke, Lu 18:15, τα βρεφη, infants, very young children; and it was on this account, probably, that the disciples rebuked the parents, thinking them too young to receive good. See on Mr 10:16.

That he should put his hands] It was a common custom among the Jews to lay their hands on the heads of those whom they blessed, or for whom they prayed. This seems to have been done by way of dedication or consecration to God - the person being considered as the sacred property of God ever after. Often God added a testimony of his approbation, by communicating some extraordinary influence of the Holy Spirit. This rite has been long practised among Christians, when persons are appointed to any sacred office. But this consecration of children to God seems to have grown out of use. It is no wonder that the great mass of children are so wicked, when so few, are put under the care of Christ by humble, praying, believing parents. Let every parent that fears God bring up his children in that fear; and, by baptism, let each be dedicated to the holy trinity. Whatever is solemnly consecrated to God abides under his protection and blessing.

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

(13) Then were there brought unto him little children.—St. Luke (Luk_18:15) uses a word which implies infancy. The fact that they were brought (we may assume by their mothers) indicates that there was something in our Lord’s look and manner that attracted children, and impressed their parents with the feeling that He loved them. That feeling, we may well believe, was deepened by His acts and words when He had taken in His arms the child whom He set before His disciples as a pattern of the true greatness of humility, and taught them that the angels of those little ones beheld the face of His Father (Mat_18:10). The motives of the disciples in rebuking those that brought them, may, in like manner, be connected with what they had just heard from their Master’s lips. What interest, they might have thought, could He have in these infants, when He had in those words appeared to claim for the “eunuch” life a special dignity and honour? What could the pressing claims of mothers and their children be to Him but a trouble and vexation, interfering with the higher life of meditation and of prayer?

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

13. Then were there brought unto him little children] It appears that it was customary for Jewish infants to be taken to the synagogue to be blessed by the Rabbi. Smith’s Dict. of Bible, Art. “Synagogue,” note E.

13–15. Little Children are brought to Christ

Mar_10:13-16. Luk_18:15-17.

In Luke the incident is placed immediately after the parable of the Pharisee and Publican; there it is an illustration of humility. Here, and in Mark, the connection between the purity of married life and the love of little children cannot be overlooked.

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.

Then were there brought unto him little children,.... It does not appear that they were new born babes; the words used by either of the evangelists do not always signify such, but are sometimes used of such as are capable of going alone; yea, of receiving instructions, of understanding the Scriptures, and even of one of twelve years of age, Mat 18:2 nor is it probable that infants just born, or within a month, should be had abroad. Moreover, these were such as Christ called unto him, Luk 18:16 and were capable of coming to him of themselves, as his words following suppose; nor does their being brought to him, or his taking them in his arms, contradict this; since the same things are said of such as could walk of themselves, Mat 12:22 Mar 9:36. Nor is it known whose children they were, whether their parents were believers or unbelievers, nor by whom they were brought: but the end for which they were brought is expressed,

that he should put his hands on them, and pray; not that he should baptize them, nor did he; which may be concluded from the entire silence of all the evangelists; and from an express declaration that Christ baptized none; and from the mention of other ends for which they were brought, as that Christ should "touch" them, Mar 10:13 as he sometimes used to do persons, when he healed them of diseases; and probably some of those infants, if not all of them, were diseased, and brought to be cured; otherwise, it is not easy to conceive what they should be touched by him for: or as here, that he might put his hands on them, and pray over them, and bless them, as was usual with the Jews to do; see Gen 48:14 and it was common with them to bring their children to venerable persons, men of note for religion and piety, to have their blessing and prayers (y):

and the disciples rebuked them; not the children, as the Persic version reads, but those that brought them, Mark observes; either because they came in a rude and disorderly manner, and were very noisy and clamorous; or they might think it would be too troublesome to Christ, to go through such a ceremony with so many of them; or that it was too mean for him, and below him to take notice of them; or for fear he should take fresh occasion, on the sight of these children, to rebuke them again for their pride and ambition. However, from this rebuke and prohibition of the disciples, it looks plainly as if it had never been the practice of the Jews, nor of John the Baptist, nor of Christ and his disciples, to baptize infants; for had this been then in use, they would scarcely have forbid and rebuked those that brought them, since they might have thought they brought them to be baptized; but knowing of no such usage that ever obtained in that nation, neither among those that did, or did not believe in Christ, they forbad them.

(y) Massechet Sopherim, c. 18. sect. 5. see the note on Luke ii. 42.

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

13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

Ver. 13. Then were there brought unto him little ones] By their parents, careful of their greatest good. We must also present ours, as we can, to Christ. And, 1. By praying for them before, at, and after their birth. 2. By timely bringing them to the ordinance of baptism with faith, and much joy in such a privilege. 3. By training them up in God’s holy fear; beseeching God to persuade their hearts, as Noah did for his son Japheth. We may speak persuasively, but God only persuades; as Rebekah might cook the venison, but it was Isaac only that gave the blessing.

And the disciples rebuked them] They held it a business below their Lord to look upon little ones. But it is not with our God, as with their idol, that had no leisure to attend smaller matters:

" Non vacat exiguis rebus ad esse Iovi."

Christian children are the Church’s nursery; the devil seeks to destroy them, as he did the babes of Bethlehem; but Christ hath a gracious respect unto them, and sets them on a rock that is higher than they.

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.

Then were brought little children - See also Mar 10:13-16; Luk 18:15-17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had - their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents.

Put his hands on them and pray - It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Gen 48:14; Mat 9:18. They had also much confidence in the prayers of pious men, believing that those blessed by a saint or a prophet would be happy. See Num 22:6; Luk 2:28.

The disciples rebuked them - That is, reproved them, or told them it was improper. This they did, probably, either:

1.Because they thought that they were too young; or,

2.Because they thought that they would be troublesome to their Master.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That he should lay his hands upon them. It was the custom to present children to men reputed holy, as it is now the custom for bishops and priests to pray and give a blessing to others. (Witham) --- It was customary with the Jews to present their children to the elders, that they might receive their blessing; hence they present them on this occasion to our Lord. (St. Remigius) --- And the disciples rebuked them, not because they were unwilling that the children should be blessed by the hands of our Saviour, but as they were yet weak in faith, they thought that, like other men, he would be teased by the importunity of the offerers. (St. Jerome) --- The people thought that the same hands, which could restore instantaneous health to the sick, must necessarily impart every good to such children as they should touch. The disciples thought they made too free with their Master, requesting what, in their ideas, was beneath his dignity. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark saith, Mar 10:13, and Luke saith, Luk 18:15, they were brought that he should touch them. A doubt may from this text arise in the reader’s mind, for what purpose the parents or nurses did bring these young children to Christ. It was not for baptism, for he baptized none himself, Joh 4:2. It is not likely it was for healing; for though our Saviour in such cases did sometimes touch or lay his hand upon the sick persons, yet it is not likely that in that case the disciples would have rebuked them, knowing that their Master used to heal such as were brought to him. It must therefore unquestionably be, that he might bless them. Matthew here saith,

that he should put his hands on them, and pray. The putting of hands upon persons when they blessed them, or prayed for a blessing on persons, was a very usual rite and custom amongst the Jews.

Without all contradiction (saith the apostle, Heb 7:7) the less is blessed of the better. It was a custom amongst the Jews to bring persons to those whom they looked upon as excelling in holiness, to be blessed and commended to God by their prayers, Gen 27:4; 48:14. The parents or nurses of these children by this act declared that they looked upon Christ as some great Prophet in favour with God, and whose prayers could prevail with God, and whose blessing was considerable as to these little ones.

The disciples rebuked them, as thinking they were too troublesome to their Master, and not understanding what children in health had to do with their Master, nor perhaps having before seen such a precedent.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 13-15. Benediction of little children. (Mar_10:13-16 Luk_18:15-17)

Christ, having laid his blessing on marriage, now blesses its fruit. Then. This happened directly after the preceding conversation. Mothers were won to his side by his elevation of woman to her true position, and his marked tenderness to children. Little children (paidia). St. Luke calls them ta brefh , "their infants." These were babes whom the mothers carried in their arms, and who were too young to understand the meaning and importance of the act of Christ in blessing them. It was a custom to take infants to the synagogues, that they might receive the prayers and blessings of the rabbis, or holy men. For this reason they were brought to Christ as a holy and revered Teacher. That he should put his hands on them, and pray. The laying on of hands was symbolical of blessing. (see Gen_48:14 Num_27:23) From the Jewish it passed into the Christian Church, (Act_6:5) and continues unto this day to be used on various solemn occasions. The disciples rebuked them. More definitely in St. Mark, "rebuked those that brought them." Why they did so is not quite obvious. Either they thought that it was beneath Christ"s dignity, and a waste of his precious time to attend to these babes; or, being still of imperfect faith, they did not realize that any spiritual good could proceed from the imposition of Christ"s hands upon unconscious and irresponsive infants. They had seen him cure bodily diseases with a touch, and they would have welcomed these little ones it" they had been brought to be healed of some obvious maladies; what they could not understand was that these irrational creatures, not possessed of faith, could be the recipients of Divine blessing. Christ, by word and action, teaches another lesson. St. Mark adds that Jesus was "much displeased" at the disciples" faithless interference. St. Luke tells us that he "called them the babes unto him," making Iris followers desist from their officious remonstrance, and said the memorable words which are given almost without variation by the three synoptists.

Vers. 13-15. The little children.

I THEY WERE BROUGHT TO CHRIST.

1. The reason. It seems to have been customary to bring young children into the synagogues to be blessed by the elders. The Lord was regarded with reverence as a great Rabbi now in Peraea, as he once bad been in Galilee. Wives and mothers were naturally drawn to him by the high view of marriage which he taught. The frequency of divorce destroyed the sanctity of the marriage bond, degraded woman, interfered grievously with the true ideal of home and family life. It was Christianity, or rather it was the Lord himself, who raised woman to her proper dignity, who surrounded wedded life with an atmosphere of purity and mutual trustfulness, who gave unto men all the blessed charities, all the pure and holy joys, all that happy discipline of self-denial for the sake of wife, or husband, or children, which consecrate Christian family life, and make the family on earth a place of training and preparation for the family in heaven. (Eph_3:15) The Lord"s teaching touched the hearts of these Hebrew matrons; they brought their little ones to him; they wished him to lay his hands upon them, in token that his blessing should rest upon their lives; they wished him to pray for them; they were sure that his prayer was holy and effectual. These children were infants, at least some of them. (brefh , Luk_18:15) The mothers doubted not, but earnestly believed that the prayer, the blessing of Christ, would be profitable to those unconscious infants. So we should bring our little ones to Christ in holy baptism, in Christian education. Christian mothers can do much much that no one else can do so well, for the spiritual good of their children. The simple teaching of a believing mother, the simple prayers learned from a mother"s lips, often exert a hallowing influence over a whole life; even if forgotten for a time among the toils and temptations of the world, they often return to the memory in later years. Those holy memories are by God"s grace a powerful help in restoring that childlike spirit which is so precious in the sight of Christ.

2. The rebuke of the disciples. The conduct of the disciples seems strange. They had soon forgotten the incidents of their last visit to Capernaum. (Mat_18:1-14) Then the Lord had himself taken a little child, and, bringing him into the midst, had made him the subject of his discourse, and had proposed the childlike character as the model for their imitation. One who so loved the little ones, who regarded them with such affectionate interest, who saw in childhood so many beauties, so much that was precious, would not be likely to repel the children now. But the disciples thought, perhaps, that they were mere infants, unconscious, incapable of learning anything from Christ. They did not suppose that his touch, his prayer, could benefit babes who could not pray for themselves. They thought that his time should be given to older people, who might gain more from his instructions. Their Master was very great and holy; his lessons were very sacred and precious. It was not right, they thought, to waste the time that was so valuable by claiming his attentions for these helpless infants. Such things seemed beneath his dignity, unworthy of his regard. And they rebuked those who had brought the children.

II THE LORD"S RECEPTION OF THE LITTLE ONES.

1. His reproof of the disciples. "He was much displeased," St. Mark tells us; he blamed those who would have kept the little ones from him. The apostles were displeased with the mothers who brought the little ones to Christ; the Lord was displeased with the apostles themselves. It was a true spiritual instinct that prompted these Hebrew mothers; they were right, the apostles were wrong. The apostles had yet to learn those deep lessons of true Christian lowliness and true Christian sympathy with the young and simple and ignorant which only Christ can teach. Sometimes the ignorant feel instinctively what is right when the more instructed are led astray by prejudices or pride. Sometimes, it may be, the Lord is much displeased with us when we think that we are acting for his honour. Let us watch carefully over our motives, remembering always that his eye is ever on us, and that no secrets of the heart are hidden from him.

2. His words. "Suffer little children." The Lord had used the same words when he came unto John to be baptized of him, "Suffer it to be so now." As John then obeyed the voice of Christ, and "suffered him;" so Christ bids his disciples to "suffer little children, and forbid them not, to come unto me." Christians must not keep them back, they must not rebuke those who bring them; for the little ones are very dear to Christ; he cares for them all; the Father cares for them: "It is not the will of your Father which is in heaven that one of these little ones should perish." We must bring them to Christ in their infancy, dedicating them to him in holy baptism, asking him to embrace them with the arms of his mercy, to put his hands upon them and bless them. We must bring them to him in prayer, praying for them ourselves, as the poor father prayed for the lunatic boy, teaching them to lift up their own childlike hearts to God as soon as their lips can utter the words of prayer. We must bring them to Christ by the training of a Christian home, by holy example; carefully avoiding the danger of laying a stumbling block in the way of the little ones by any word or deed of ours. The responsibilities under which we lie towards the children of our families should be a strong additional motive for the cultivation of holiness. We must bring them to Christ by a Christian education, giving them that inestimable privilege which Timothy had received from his grandmother Lois and his mother Eunice the knowledge of the Holy Scriptures from childhood from infancy. (apo brefouv , 2Ti_3:15) The Lord is pleased with those who thus bring the little ones to him; he is displeased with those who would keep them from him; for, he saith, of such is the kingdom of heaven. The kingdom of heaven belongs to them, as it belongs to the poor in spirit, and to those who are persecuted for righteousness" sake. The kingdom of heaven is theirs; they are by the gift of God entitled to its privileges. Surely, then, they will be received into the kingdom of glory if they are taken hence in the comparative innocence of childhood. We cannot doubt but that he who said, "Suffer the little children, and forbid them not, to come unto me," will gather the lambs into his bosom in the kingdom of his Father. The kingdom is theirs, but not theirs only. "Of such is the kingdom of heaven." The childlike in heart are true children of the kingdom; they receive the kingdom of God as a little child; they believe with the simple earnestness of children; they are poor in spirit, like the little ones; they are truthful, unaffected, real. Let us seek for that childlike simplicity and transparency of heart; let us pray, let us strive after it. It is the character of Christ"s chosen, his beloved. "He laid his hands on them, and departed thence." He gave the desired blessing: "He took them up in his arms, laid his hands upon them, and blessed them." Happy children! Happy those who by the grace of Christ and the cleansing, quickening power of his Spirit, retain, or recover, the freshness, the simplicity, the comparative purity, of childhood!

LESSONS.

1. Imitate the Peraean parents; bring the little ones to Christ.

2. Let none dare to despise children; the Lord cares for them and loves them.

3. Teach them at home, in Sunday schools; the Lord is pleased with those who help to train them for him.

Vers. 13-15. Christ blessing little children.

This incident, familiar to us from our childhood, not only throws light on the character of our Lord and his interest in child life. It reveals something in all who took part in it.

I THE MOTHERS. The word "then," with which the paragraph opens, is deeply significant, because it closely connects this paragraph with that which precedes. Jesus had been vindicating the sanctity of marriage. The degenerate Jews bad come to regard the subject too much, if not exclusively, in regard to the relations of man and wife. Here we see its bearings on the great and wonderful fact of motherhood. Marriage should be protected for the sake of the children. True parents do not live chiefly for their own happiness. They live for their children. The unselfish love of motherhood is one of the most striking facts in nature. It softens the tigress when she is playing with her cubs; it gives ferocity to the hen when she is protecting her chickens. Now mothers, naturally yearning for the good of their children, can do nothing better for the little ones than to bring them to Christ, and train them for him. Yet some parents, who study the bodily health of their children with deepest solicitude, scarcely give a thought to their souls" welfare.

II THE CHILDREN. They showed certain traits of character.

1. Obedience. The children came at their mothers" bidding. Obedience to parents is the root of obedience to God.

2. A perception of the attractiveness of Christ. Obedience would bring the children with their mothers. But more was wanted to induce them to go up to Christ and permit him to take them in his arms. There are some people who only terrify children, although they try to coax them into favour. Jesus, however, was evidently one who won children by his own gentleness, kindness, and childlikeness. Pharisees were uncomfortable in his presence, but children were quite at home.

III THE DISCIPLES. They rebuked the mothers. Why?

1. For Christs sake. They would not have him troubled. They wished to serve Christ, but they did not understand his mind; therefore they blundered. We must know his will and do it, if we would serve him acceptably.

2. For their own sakes. They would keep Christ to themselves. The advent of these mothers and children interrupted a discussion which was very interesting to them. But Christ preferred to turn from a subject which was distressing to him to the innocent simplicity of the little children. Further observe:

(1) Children will come to Christ if we will suffer them. It is our part to remove every hindrance from their approach to him.

(2) All children need Christ"s blessing.

(3) Very young children are old enough to receive it.

IV CHRIST. He appears as the children"s Friend and the Champion of their mothers. This well known incident reveals him to us in his most winning grace.

1. Love of children. We should give the children a good place in our arrangements for Christian work, if we would please our Lord, who is their Friend.

2. Childlikeness. Jesus is drawn to the children by a natural affinity.

3. Gracious kindness. He blesses the children. This he does with personal touch, putting his hands upon them. Christ will take trouble to help and save children. W.F.A.

Vers. 13-15. The children, of the kingdom.

Here we have the kingdom of heaven, its children, and its King.

I THE KINGDOM OF HEAVEN.

1. This is a name for the invisible Church of God.

(1) It is the Catholic Church. It exists throughout the universe, comprising the "whole family" of God at once in heaven and on earth. (see Eph_3:15) The headquarters and enrolment are in heaven. (see Heb_12:23)

(2) It is the one Church of all the ages. It comprises the aristocracy of virtue under every dispensation. Christians from all climes sit down in the kingdom of God with all the prophets of the Mosaic dispensation, and with the patriarchs of still more ancient times. (cf. Mat_8:11 Luk_13:28, Luk_13:29)

2. This is also a name for the collective Christian Church.

(1) In this restricted sense it does not include the kingdom of Israel or the Mosaic Church. The Baptist spoke of it as future to him; so also did the seventy disciples speak of it as future to them. (see Mat_3:2 Mat_4:17 Mat_10:7)

(2) The gospel dispensation is the kingdom of heaven as bringing heaven near to us. Christ is "the Lord from heaven." The spirit of the gospel is the very spirit of heaven. It brings us also near to heaven. We are spiritually risen with Christ, and sit with him in heavenly places.

II THE CHILDREN OF THE KINGDOM.

1. These are the disciples who are childlike.

(1) Those who are without this resemblance have no place in this kingdom. (see Mat_18:1-4)

(2) In the innocence and simplicity of childhood we see in outline what a man will become when born again and created anew.

2. These are also little children proper.

(1) Such were the "little children" brought to Christ. They were "brought," viz. by their parents. They were so "little" that Jesus "took them into his arms". (see Mar_10:16) They are described as "babes". (see Luk_18:15)

(2) These he received as belonging to the kingdom of God. There would be no good reason in rebuking the disciples for forbidding such little children to come to him, because childlike grown persons had a right to admission into the kingdom.

(3) This blessedly disposes of the dreadful doctrine of non-elect infants" damnation. The parents in this case were in some sense believers in Jesus, else they would not have brought their children to receive his blessing. Yet his grace comes to all infants through his relation to them as the second Adam. (see Rom_5:14, 15 1Co_15:22) Christ loves little children, because he loves simplicity and innocence.

(4) The prominent place infants have in the gospel is in keeping with the incarnation of innocence itself in the infant Saviour.

III THE KING OF SAINTS.

1. Jesus is present to welcome the little ones.

(1) Infants belonged to the Church of the covenant under its more exclusive dispensations of the past. By circumcision they were anciently admitted.

(2) Are they now to be excluded from the same Church of the covenant under the more liberal Christian dispensation? Baptism is the circumcision of Christianity. (see Col_2:11, Col_2:12)

(3) If little children belonged to the kingdom of heaven in the invisible sense of which the visible Church is the type, why should they not also be welcomed into the typical kingdom? Why should water be forbidden to those who have received the Holy Ghost? (cf. Isa_44:3 Act_10:47)

2. Present to rebuke those who would keep them from him.

(1) He who had recently defended the rights of marriage (vers. 3-12) now defends those of children. In rebuking his disciples he commended the parents.

(2) There are still those who would keep the little ones from Christ, not only through their irreligion and neglect, but also under false zeal for the dignity of the Lord.

(3) Notably those disciples who refuse them baptism because they cannot voluntarily believe. May not those baptized in infancy believe when they grow up? "The strongest believer loves not so much by apprehending Christ, as by being apprehended of him". (cf. Gal_4:9 Php_3:12)

3. He is there to bless them.

(1) The little ones were brought to Jesus expressly for this purpose. The Jews to this day bring their young children to their rabbis for their blessing. The custom seems to have been very ancient. (cf. Gen_48:14, Gen_48:20)

(2) Jesus is not said to have prayed, as he was asked to do (ver. 13); probably because those who asked him had no knowledge of his Oneness with the Father.

(3) But it is recorded that he "blessed them". (see Mar_11:16) Little children, then, are capable of receiving blessing from Christ.

(4) Let us humble ourselves to the simplicity of the child that we also may receive the blessing of the Lord. J.A.M.

The folk who are interested in the children.

It is difficult for us to conceive of the good man who does not love flowers, song, spring time, and children. We might be quite sure that the "best of men who e"er wore earth about him" loved the children. But in the East all children are kept in the background; female children are despised by their fathers, and even male children are in the women"s hands until quite big. So our Lord"s interest in children seemed new and strange to his disciples. At this time, his mind was filled with the thought of coming sorrows, and it was relief and comfort to be made to think of simple, guileless childhood. If Jesus honoured the children, it is also true that the children comforted Jesus. Beware of exaggeration in representing Christ"s dealings with children. Very few instances are recorded. On one occasion he "set a child in the midst" of the disciples; then there is the incident of the text; and also the "hosannah" of the children at the triumphal entry. Fixing attention on the persons prominent in the incident of the text, see

I WHAT THE MOTHERS WANT FOR THEIR CHILDREN.

1. Their physical health. Subtle connection between health and character. Relation of health to success in life. Importance of laying foundations of health in early years.

2. Their mental culture. Age of education; danger of overstrain; and of thinking learning more important than character.

3. Their social position. So they try to secure for them right companions, good society, advantageous connections.

4. Their moral character. This ought to come first. Beginnings of character and piety are reverence, truthfulness, obedience, trustfulness.

II WHAT DISCIPLES MAY WANT FOR THE CHILDREN. These disciples, in their conduct on this occasion, may represent all who have narrow and limited views of the sphere of God and religion. They wanted these children to run away and play, and not trouble or hinder the Master. Deal with the once prevailing idea that religion is only the concern of grown up folk. There has been over pressure of the idea of "conversion." There is an unfolding into the service of Christ.

III WHAT THE LORD JESUS WANTS FOR THE CHILDREN.

1. To come to him for their own sakes. And "coming to Christ" is simply this setting our love upon him.

2. To come to him for their mothers" sakes; because, through them, he can get a gracious influence on the mothers.

3. To come to him for the sake of what he can teach with their help. Bring out the reproofs and lessons, for the disciples, involved in our Lord"s act. R.T.

Vers. 13-15. The little children.

I THEY WERE BROUGHT TO CHRIST.

1. The reason. It seems to have been customary to bring young children into the synagogues to be blessed by the elders. The Lord was regarded with reverence as a great Rabbi now in Peraea, as he once bad been in Galilee. Wives and mothers were naturally drawn to him by the high view of marriage which he taught. The frequency of divorce destroyed the sanctity of the marriage bond, degraded woman, interfered grievously with the true ideal of home and family life. It was Christianity, or rather it was the Lord himself, who raised woman to her proper dignity, who surrounded wedded life with an atmosphere of purity and mutual trustfulness, who gave unto men all the blessed charities, all the pure and holy joys, all that happy discipline of self-denial for the sake of wife, or husband, or children, which consecrate Christian family life, and make the family on earth a place of training and preparation for the family in heaven. (Eph_3:15) The Lord"s teaching touched the hearts of these Hebrew matrons; they brought their little ones to him; they wished him to lay his hands upon them, in token that his blessing should rest upon their lives; they wished him to pray for them; they were sure that his prayer was holy and effectual. These children were infants, at least some of them. (brefh , Luk_18:15) The mothers doubted not, but earnestly believed that the prayer, the blessing of Christ, would be profitable to those unconscious infants. So we should bring our little ones to Christ in holy baptism, in Christian education. Christian mothers can do much much that no one else can do so well, for the spiritual good of their children. The simple teaching of a believing mother, the simple prayers learned from a mother"s lips, often exert a hallowing influence over a whole life; even if forgotten for a time among the toils and temptations of the world, they often return to the memory in later years. Those holy memories are by God"s grace a powerful help in restoring that childlike spirit which is so precious in the sight of Christ.

2. The rebuke of the disciples. The conduct of the disciples seems strange. They had soon forgotten the incidents of their last visit to Capernaum. (Mat_18:1-14) Then the Lord had himself taken a little child, and, bringing him into the midst, had made him the subject of his discourse, and had proposed the childlike character as the model for their imitation. One who so loved the little ones, who regarded them with such affectionate interest, who saw in childhood so many beauties, so much that was precious, would not be likely to repel the children now. But the disciples thought, perhaps, that they were mere infants, unconscious, incapable of learning anything from Christ. They did not suppose that his touch, his prayer, could benefit babes who could not pray for themselves. They thought that his time should be given to older people, who might gain more from his instructions. Their Master was very great and holy; his lessons were very sacred and precious. It was not right, they thought, to waste the time that was so valuable by claiming his attentions for these helpless infants. Such things seemed beneath his dignity, unworthy of his regard. And they rebuked those who had brought the children.

II THE LORD"S RECEPTION OF THE LITTLE ONES.

1. His reproof of the disciples. "He was much displeased," St. Mark tells us; he blamed those who would have kept the little ones from him. The apostles were displeased with the mothers who brought the little ones to Christ; the Lord was displeased with the apostles themselves. It was a true spiritual instinct that prompted these Hebrew mothers; they were right, the apostles were wrong. The apostles had yet to learn those deep lessons of true Christian lowliness and true Christian sympathy with the young and simple and ignorant which only Christ can teach. Sometimes the ignorant feel instinctively what is right when the more instructed are led astray by prejudices or pride. Sometimes, it may be, the Lord is much displeased with us when we think that we are acting for his honour. Let us watch carefully over our motives, remembering always that his eye is ever on us, and that no secrets of the heart are hidden from him.

2. His words. "Suffer little children." The Lord had used the same words when he came unto John to be baptized of him, "Suffer it to be so now." As John then obeyed the voice of Christ, and "suffered him;" so Christ bids his disciples to "suffer little children, and forbid them not, to come unto me." Christians must not keep them back, they must not rebuke those who bring them; for the little ones are very dear to Christ; he cares for them all; the Father cares for them: "It is not the will of your Father which is in heaven that one of these little ones should perish." We must bring them to Christ in their infancy, dedicating them to him in holy baptism, asking him to embrace them with the arms of his mercy, to put his hands upon them and bless them. We must bring them to him in prayer, praying for them ourselves, as the poor father prayed for the lunatic boy, teaching them to lift up their own childlike hearts to God as soon as their lips can utter the words of prayer. We must bring them to Christ by the training of a Christian home, by holy example; carefully avoiding the danger of laying a stumbling block in the way of the little ones by any word or deed of ours. The responsibilities under which we lie towards the children of our families should be a strong additional motive for the cultivation of holiness. We must bring them to Christ by a Christian education, giving them that inestimable privilege which Timothy had received from his grandmother Lois and his mother Eunice the knowledge of the Holy Scriptures from childhood from infancy. (apo brefouv , 2Ti_3:15) The Lord is pleased with those who thus bring the little ones to him; he is displeased with those who would keep them from him; for, he saith, of such is the kingdom of heaven. The kingdom of heaven belongs to them, as it belongs to the poor in spirit, and to those who are persecuted for righteousness" sake. The kingdom of heaven is theirs; they are by the gift of God entitled to its privileges. Surely, then, they will be received into the kingdom of glory if they are taken hence in the comparative innocence of childhood. We cannot doubt but that he who said, "Suffer the little children, and forbid them not, to come unto me," will gather the lambs into his bosom in the kingdom of his Father. The kingdom is theirs, but not theirs only. "Of such is the kingdom of heaven." The childlike in heart are true children of the kingdom; they receive the kingdom of God as a little child; they believe with the simple earnestness of children; they are poor in spirit, like the little ones; they are truthful, unaffected, real. Let us seek for that childlike simplicity and transparency of heart; let us pray, let us strive after it. It is the character of Christ"s chosen, his beloved. "He laid his hands on them, and departed thence." He gave the desired blessing: "He took them up in his arms, laid his hands upon them, and blessed them." Happy children! Happy those who by the grace of Christ and the cleansing, quickening power of his Spirit, retain, or recover, the freshness, the simplicity, the comparative purity, of childhood!

LESSONS.

1. Imitate the Peraean parents; bring the little ones to Christ.

2. Let none dare to despise children; the Lord cares for them and loves them.

3. Teach them at home, in Sunday schools; the Lord is pleased with those who help to train them for him.

Vers. 13-15. Christ blessing little children.

This incident, familiar to us from our childhood, not only throws light on the character of our Lord and his interest in child life. It reveals something in all who took part in it.

I THE MOTHERS. The word "then," with which the paragraph opens, is deeply significant, because it closely connects this paragraph with that which precedes. Jesus had been vindicating the sanctity of marriage. The degenerate Jews bad come to regard the subject too much, if not exclusively, in regard to the relations of man and wife. Here we see its bearings on the great and wonderful fact of motherhood. Marriage should be protected for the sake of the children. True parents do not live chiefly for their own happiness. They live for their children. The unselfish love of motherhood is one of the most striking facts in nature. It softens the tigress when she is playing with her cubs; it gives ferocity to the hen when she is protecting her chickens. Now mothers, naturally yearning for the good of their children, can do nothing better for the little ones than to bring them to Christ, and train them for him. Yet some parents, who study the bodily health of their children with deepest solicitude, scarcely give a thought to their souls" welfare.

II THE CHILDREN. They showed certain traits of character.

1. Obedience. The children came at their mothers" bidding. Obedience to parents is the root of obedience to God.

2. A perception of the attractiveness of Christ. Obedience would bring the children with their mothers. But more was wanted to induce them to go up to Christ and permit him to take them in his arms. There are some people who only terrify children, although they try to coax them into favour. Jesus, however, was evidently one who won children by his own gentleness, kindness, and childlikeness. Pharisees were uncomfortable in his presence, but children were quite at home.

III THE DISCIPLES. They rebuked the mothers. Why?

1. For Christs sake. They would not have him troubled. They wished to serve Christ, but they did not understand his mind; therefore they blundered. We must know his will and do it, if we would serve him acceptably.

2. For their own sakes. They would keep Christ to themselves. The advent of these mothers and children interrupted a discussion which was very interesting to them. But Christ preferred to turn from a subject which was distressing to him to the innocent simplicity of the little children. Further observe:

(1) Children will come to Christ if we will suffer them. It is our part to remove every hindrance from their approach to him.

(2) All children need Christ"s blessing.

(3) Very young children are old enough to receive it.

IV CHRIST. He appears as the children"s Friend and the Champion of their mothers. This well known incident reveals him to us in his most winning grace.

1. Love of children. We should give the children a good place in our arrangements for Christian work, if we would please our Lord, who is their Friend.

2. Childlikeness. Jesus is drawn to the children by a natural affinity.

3. Gracious kindness. He blesses the children. This he does with personal touch, putting his hands upon them. Christ will take trouble to help and save children. W.F.A.

Vers. 13-15. The children, of the kingdom.

Here we have the kingdom of heaven, its children, and its King.

I THE KINGDOM OF HEAVEN.

1. This is a name for the invisible Church of God.

(1) It is the Catholic Church. It exists throughout the universe, comprising the "whole family" of God at once in heaven and on earth. (see Eph_3:15) The headquarters and enrolment are in heaven. (see Heb_12:23)

(2) It is the one Church of all the ages. It comprises the aristocracy of virtue under every dispensation. Christians from all climes sit down in the kingdom of God with all the prophets of the Mosaic dispensation, and with the patriarchs of still more ancient times. (cf. Mat_8:11 Luk_13:28, Luk_13:29)

2. This is also a name for the collective Christian Church.

(1) In this restricted sense it does not include the kingdom of Israel or the Mosaic Church. The Baptist spoke of it as future to him; so also did the seventy disciples speak of it as future to them. (see Mat_3:2 Mat_4:17 Mat_10:7)

(2) The gospel dispensation is the kingdom of heaven as bringing heaven near to us. Christ is "the Lord from heaven." The spirit of the gospel is the very spirit of heaven. It brings us also near to heaven. We are spiritually risen with Christ, and sit with him in heavenly places.

II THE CHILDREN OF THE KINGDOM.

1. These are the disciples who are childlike.

(1) Those who are without this resemblance have no place in this kingdom. (see Mat_18:1-4)

(2) In the innocence and simplicity of childhood we see in outline what a man will become when born again and created anew.

2. These are also little children proper.

(1) Such were the "little children" brought to Christ. They were "brought," viz. by their parents. They were so "little" that Jesus "took them into his arms". (see Mar_10:16) They are described as "babes". (see Luk_18:15)

(2) These he received as belonging to the kingdom of God. There would be no good reason in rebuking the disciples for forbidding such little children to come to him, because childlike grown persons had a right to admission into the kingdom.

(3) This blessedly disposes of the dreadful doctrine of non-elect infants" damnation. The parents in this case were in some sense believers in Jesus, else they would not have brought their children to receive his blessing. Yet his grace comes to all infants through his relation to them as the second Adam. (see Rom_5:14, 15 1Co_15:22) Christ loves little children, because he loves simplicity and innocence.

(4) The prominent place infants have in the gospel is in keeping with the incarnation of innocence itself in the infant Saviour.

III THE KING OF SAINTS.

1. Jesus is present to welcome the little ones.

(1) Infants belonged to the Church of the covenant under its more exclusive dispensations of the past. By circumcision they were anciently admitted.

(2) Are they now to be excluded from the same Church of the covenant under the more liberal Christian dispensation? Baptism is the circumcision of Christianity. (see Col_2:11, Col_2:12)

(3) If little children belonged to the kingdom of heaven in the invisible sense of which the visible Church is the type, why should they not also be welcomed into the typical kingdom? Why should water be forbidden to those who have received the Holy Ghost? (cf. Isa_44:3 Act_10:47)

2. Present to rebuke those who would keep them from him.

(1) He who had recently defended the rights of marriage (vers. 3-12) now defends those of children. In rebuking his disciples he commended the parents.

(2) There are still those who would keep the little ones from Christ, not only through their irreligion and neglect, but also under false zeal for the dignity of the Lord.

(3) Notably those disciples who refuse them baptism because they cannot voluntarily believe. May not those baptized in infancy believe when they grow up? "The strongest believer loves not so much by apprehending Christ, as by being apprehended of him". (cf. Gal_4:9 Php_3:12)

3. He is there to bless them.

(1) The little ones were brought to Jesus expressly for this purpose. The Jews to this day bring their young children to their rabbis for their blessing. The custom seems to have been very ancient. (cf. Gen_48:14, Gen_48:20)

(2) Jesus is not said to have prayed, as he was asked to do (ver. 13); probably because those who asked him had no knowledge of his Oneness with the Father.

(3) But it is recorded that he "blessed them". (see Mar_11:16) Little children, then, are capable of receiving blessing from Christ.

(4) Let us humble ourselves to the simplicity of the child that we also may receive the blessing of the Lord. J.A.M.

The folk who are interested in the children.

It is difficult for us to conceive of the good man who does not love flowers, song, spring time, and children. We might be quite sure that the "best of men who e"er wore earth about him" loved the children. But in the East all children are kept in the background; female children are despised by their fathers, and even male children are in the women"s hands until quite big. So our Lord"s interest in children seemed new and strange to his disciples. At this time, his mind was filled with the thought of coming sorrows, and it was relief and comfort to be made to think of simple, guileless childhood. If Jesus honoured the children, it is also true that the children comforted Jesus. Beware of exaggeration in representing Christ"s dealings with children. Very few instances are recorded. On one occasion he "set a child in the midst" of the disciples; then there is the incident of the text; and also the "hosannah" of the children at the triumphal entry. Fixing attention on the persons prominent in the incident of the text, see

I WHAT THE MOTHERS WANT FOR THEIR CHILDREN.

1. Their physical health. Subtle connection between health and character. Relation of health to success in life. Importance of laying foundations of health in early years.

2. Their mental culture. Age of education; danger of overstrain; and of thinking learning more important than character.

3. Their social position. So they try to secure for them right companions, good society, advantageous connections.

4. Their moral character. This ought to come first. Beginnings of character and piety are reverence, truthfulness, obedience, trustfulness.

II WHAT DISCIPLES MAY WANT FOR THE CHILDREN. These disciples, in their conduct on this occasion, may represent all who have narrow and limited views of the sphere of God and religion. They wanted these children to run away and play, and not trouble or hinder the Master. Deal with the once prevailing idea that religion is only the concern of grown up folk. There has been over pressure of the idea of "conversion." There is an unfolding into the service of Christ.

III WHAT THE LORD JESUS WANTS FOR THE CHILDREN.

1. To come to him for their own sakes. And "coming to Christ" is simply this setting our love upon him.

2. To come to him for their mothers" sakes; because, through them, he can get a gracious influence on the mothers.

3. To come to him for the sake of what he can teach with their help. Bring out the reproofs and lessons, for the disciples, involved in our Lord"s act. R.T.

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

That he should lay his hands on them - This was a rite which was very early used, in praying for a blessing on young persons. See Gen. xlviii, 14, 20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. Mark x, 13; Luke xviii, 15.

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

Christ Blessing Little Children.

v. 13. Then were there brought unto Him little children that He should put His hands on them and pray; and the disciples rebuked them.

The ministry of Jesus was by no means limited to adults. He had only very recently used a little child to emphasize a very important truth in the kingdom of God, Mat 18:1-14. And the child, on that occasion, had willingly submitted to His kind advances, Mar 9:36. That He was a friend of the children appears also from Mat 21:15-16, where the little children sing His praises. In this case the mothers brought their little children to Him. Their request was suggested as much by their manner as by any words they may have spoken. They wanted Jesus to lay His hands upon them in token of kindly blessing. His prayer over them would be their fitting consecration to God. There is no question in the minds of the mothers as to the faith living in the hearts of the little ones, even as Christ had expressly stated that they could believe in Him, Mat 18:3-6. All attempts to deny and disprove this must come to naught before the simplicity and directness of the statements. Reason must not rule Scriptures, but at all times, and in all matters, be directed by it. The disciples had not taken the recent lesson to heart very seriously, or else they had managed to forget it very quickly, for they spoke to the mothers of the little ones in a very harsh way for disturbing their Master with trifles and for worrying Him, whose thoughts were engaged, as they supposed, with far too weighty matters to bear such an unwelcome interruption. A similar excuse is made by people for not presenting all their difficulties to the Lord in prayer.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, a solemn action performed. Children are brought to Christ to be blest by him.

Where note, 1. The persons brought, children, young children, sucking children, as the word imports: They brought them in their arms, Luk 18:15 not led them by the hand.

2. The persons they are brought unto, Jesus Christ; but for what end? Not to baptize them, but to bless them: the parents looking upon Christ as a prophet, a great prophet, the great prophet, do bring their infants to him, that they may receive the benefit of his blessings and prayers.

Whence, Learn, 1. That infants are subjects capable of benefit by Jesus Christ.

2. That it is the best office that parents can perform unto their children to bring them unto Christ, that they may be made partakers of that benefit.

3. If infants be capable of benefit by Christ; if capable of his blessing on earth, and presence in heaven; if they be subjects of his kingdom of grace, and heirs of his kindom of glory; then they may be baptized; for they that are in covenant have a right to the seal of the covenant.

If Christ denies not infants the kingdom of heaven, which is the greater, what reason have his ministers to deny them baptism, which is the less?

But, say some, Christ did neither baptize them, nor command his disciples so to do!

Answer, That is not to be wondered at, if we consider that they had already entered into covenant with God by circumcision and Christian baptism was not yet instituted; John’s baptism was the baptism of repentance, of which infants were incapable.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XCIX. Blessing Children].

XCIX. BLESSING CHILDREN. CONCERNING CHILDLIKENESS. (In Peræa.) aMATT. XIX. 13-15; bMARK X. 13-16; cLUKE XVIII. 15-17.

a13 Then were there brought b13 And they were bringing aunto him little children, calso their babes, that he should touch them: athat he should lay his hands on them, and pray [According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the mothers of these children desired the prayers of Jesus in behalf of their little ones. It was customary to put the hand upon the person prayed for, probably following the patriarchal precedent ( Gen_48:14, Gen_48:15). Compare Act_6:6]: cbut aand cwhen the disciples saw it, they [541] rebuked them. b14 But when Jesus saw it, he was moved with indignation, and ccalled them unto him, saying, bsaid unto them, cSuffer the little children to come unto me; forbid them not: afor to such belongeth the kingdom of heaven. bof God. [The disciples wished to protect Jesus from what appeared to them to be an unseemly intrusion and annoyance, and possibly, as the context suggests, they thought it was beneath the dignity of the Messiah to turn aside from the affairs of the kingdom of heaven ( Mat_19:12) to pay attention to children. But Jesus was indignant at their officious interference, and directed that the children be brought to him, declaring at the same time that the kingdom of heaven be composed, not of little children, but of such as are childlike in their nature.] c17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. [See p. 431.] b16 And he took them up in his arms, a15 And he laid blaying ahis hands on bupon athem, band blessed them, aand departed thence. [They were [542] brought that he might lay his hands on them and bless them, and that is what he did for them. The command therefore that they be suffered to come to him should not be perverted into a precept directing that they be brought for other purposes. Those who have construed this as commanding or even permitting either infant baptism or an infant church membership, have abused the text. They are indebted for these ideas, not to the Bible, but to their creeds. The incident told in this section is a fitting sequel to the discourse on divorce. The little children, the offspring of happy wedlock, and a source of constant joy and pleasure to faithful husbands and wives, serve by their presence to correct false impressions as to supposed inconvenience of an indissoluble marriage bond. The sight of them in the arms of Jesus could not fail to leave a good impression with reference to the married life.]

[FFG 541-543]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. They brought unto him little children. Compare Mark 10:13–16; Luke 18:15–17. It was the Jewish custom to bring children to the synagogue on their first birthday for the Rabbi to bless them. So these persons came to one whom they regarded the greatest of all Rabbins. The disciples rebuked them. They thought it an interruption.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus receives and blesses little children.

some little children were brought to him

This can be stated in active form. AT: "some people brought little children to Jesus" (See: Active or Passive)

Permit

allow

do not forbid them to come to me

"do not stop them from coming to me"

for the kingdom of heaven belongs to such ones

Here "kingdom of heaven" refers to God's rule as king. This phrase is found only in the book of Matthew. If possible, keep "heaven" in your translation. AT: "for when our God in heaven establishes his rule on earth, he will be king over such as these" or "for God will allow such as these into his kingdom" (See: Metonymy)

belongs to such ones

"belongs to those who are like children." This is a simile that means those who are humble like children will enter God's kingdom. (See: Simile)

translationWords

pray

disciple

rebuke

Jesus

kingdom of God

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

13–15. LITTLE CHILDREN ARE BROUGHT TO CHRIST

Mar 10:13-16. Luk 18:15-17

In Luke the incident is placed immediately after the parable of the Pharisee and Publican; there it is an illustration of humility. Here, and in Mark, the connection between the purity of married life and the love of little children cannot be overlooked.

13. προσηνέχθησαν (א B C D L and others) for προσηνέχθη, an early grammatical change.

13. It appears that it was customary for Jewish infants to be taken to the synagogue to be blessed by the Rabbi. Smith’s Dict. of Bible, Art. ‘Synagogue,’ note E.

ἵνα ἐπιθῇ. For the sequence of the subjunctive on historic tenses see note ch. Mat 12:14.

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.

13-15.] The bringing of children to Jesus. Mar 10:13-16. Luk 18:15-17. After the long divergence of ch. 9:51-18:14, Luke here again falls into the synoptic narrative. This incident is more fully related in Mark, where see notes.

Our Evangelist gives τὰς χ. ἐπιθ. αὐτ. κ. προσεύξ. (see Gen 48:14: Act 6:6), where the other two have only ‘that He should touch them.’ The connexion in which it stands here and in Mark seems to be natural, immediately after the discourse on marriage. Some further remarks of our Lord, possibly on the fruit of marriage, may have given rise to the circumstance.

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

13-22. From Mar 10:13-22.

(M) 13. Then were there brought children to Him, in order that He night place His hands upon them, and pray; and the disciples rebuked them.] Mk. has: “And they were bringing children to Him, in order that He might touch them; and the disciples were rebuking them.”—τότε] see on 2:7.—προσηνέχθησαν] Mk. has προσέφερον. Mt. substitutes aor. for imperf., as often. For Mt.’s preference for passive verbs, see on 4:1; and cf. ἠνέχθη, 14:11, for ἥνεγκεν Mar 6:28.—τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσεύξηται] Mk. has simply αὐτῶν ἅψηται. Mt.’s words are an editorial explanation.—ἐπετίμησαν] aor. for Mk.’s imperf. (A D al latt. (so also Lk. א B al), but א B ἐπετίμησαν), as often.

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