See Poole on “Mat 19:13“, and following verses to Mat 19:15, See Poole on “Mar 10:13“, and following verses to Mar 10:16, where we before met with this piece of history.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. infantsshowing that some,at least, of those called in Matthew (Mt19:13) and Mark (Mr 10:13)simply “little” or “young children,” wereliterally “babes.”

touch themor, as morefully in Matthew (Mt 19:13),”put His hands on them and pray,” or invoke a”blessing” on them (Mr10:16), according to venerable custom (Gen 48:14;Gen 48:15).

rebuked themRepeatedlythe disciples thus interposed to save annoyance and interruption totheir Master; but, as the result showed, always against the mindof Christ (Mat 15:23; Luk 18:39;Luk 18:40). Here, it is plainfrom our Lord’s reply, that they thought the intrusion a useless one,as infants were not capable of receiving anything from Him.His ministrations were for grown people.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And they brought unto him also infants,…. As well as grown persons, that were sick, to be healed by him:

that he would touch them; in order, as some learned men think, to cure them of diseases that attended them; for one of the ways by which Christ healed persons, was by touching them; nor do we read of his touching in common for any other purpose, or of persons desiring him to touch them, or theirs, but for this end; in Mt 19:13 it is read, “that he should put his hands on them”; and so the Arabic and Persic versions here read, in order to pray over them, and bless them: but neither in one place, nor the other, is any mention of their baptism, or of their being brought for such a purpose; nor can it be concluded from hence;

but when [his] disciples saw [it], they rebuked them; the persons that brought the infants; [See comments on Mt 19:13].

Fuente: John Gill’s Exposition of the Entire Bible

      15 And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them.   16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.   17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

      This passage of story we had both in Matthew and Mark; it very fitly follows here after the story of the publican, as a confirmation of the truth which was to be illustrated by that parable, that those shall be accepted with God, and honoured, who humble themselves, and for them Christ has blessings in store, the choicest and best of blessings. Observe here, 1. Those who are themselves blessed in Christ should desire to have their children also blessed in him, and should hereby testify the true honour they have for Christ, by their making use of him, and the true love they have for their children, by their concern about their souls. They brought to him infants, very young, not able to go, sucking children, as some think. None are too little, too young, to bring to Christ, who knows how to show kindness to them that are not capable of doing service to him. 2. One gracious touch of Christ’s will make our children happy. They brought infants to him, that he might touch them in token of the application of his grace and Spirit to them, for that always makes way for his blessing, which likewise they expected: see Isa. xliv. 3. I will first pour my Spirit upon thy seed, and then my blessing upon thine offspring. 3. It is no strange thing for those who make their application to Jesus Christ, for themselves or for their children, to meet with discouragement, even from those who should countenance and encourage them: When the disciples saw it, they thought, if this were admitted, it would bring endless trouble upon their Master, and therefore they rebuked them, and frowned upon them. The spouse complained of the watchmen,Son 3:3; Son 5:7. 4. Many whom the disciples rebuke the Master invites: Jesus called them unto him, when, upon the disciples’ check, they were retiring. They did not appeal from the disciples to the Master, but the Master took cognizance of their despised cause. 5. It is the mind of Christ that little children should be brought to him, and presented as living sacrifices to his honour: “Suffer little children to come to me, and forbid them not; let nothing be done to hinder them, for they shall be as welcome as any.” The promise is to us, and to our seed; and therefore he that has the dispensing of promised blessings will bid them welcome to him with us. 6. The children of those who belong to the kingdom of God do likewise belong to that kingdom, as the children of freemen are freemen. If the parents be members of the visible church, the children are so too; for, if the root be holy, the branches are so. 7. So welcome are children to Christ that those grown people are most welcome to him who have in them most of the disposition of children (v. 17): Whosoever shall not receive the kingdom of God as a little child, that is, receive the benefits of it with humility and thankfulness, not pretending to merit them as the Pharisee did, but gladly owning himself indebted to free grace for them, as the publican did; unless a man be brought to this self-denying frame he shall in no wise enter into that kingdom. They must receive the kingdom of God as children, receive their estates by descent and inheritance, not by purchase, and call it their Father’s gift.

Fuente: Matthew Henry’s Whole Bible Commentary

They brought (). Imperfect active, they were bringing. So Mr 10:13.

Their babes ( ). Old word for

infants . Here Mark 10:13; Matt 19:13 have (little children). Note “also” () in Luke, not in Mark and Matthew.

That he should touch them ( ). Present middle subjunctive (linear action, repeatedly touch or one after the other), where Mr 10:13 has aorist middle subjunctive ().

Rebuked (). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist .

Fuente: Robertson’s Word Pictures in the New Testament

Infants [ ] . See on 1Pe 2:2.

Touch. So Mark. Matthew has lay his hands on them and pray.

Fuente: Vincent’s Word Studies in the New Testament

JESUS BLESSED LITTLE CHILDREN V. 15-17

1) “And they brought unto him also infants,” (prosepheron de auto kai ta brephe) “Then they also brought babies to him,” children, too young and too small to walk; Matthew and Mark call them “little children”, Mat 19:13; Mar 10:13.

2) “That he would touch them:” (hina auton haptetai) “That he should put his hands on them and pray,” Mat 19:13. Though putting hands on and blessing was a venerable custom, Gen 48:14-15. Jewish mothers often, as a custom, carried their babies to Rabbis for them to bless them.

3) “But when his disciples saw it,” (edontes de hoi mathetai) “Then when the disciples saw it,” realized what was happening, Mar 10:13.

4) “They rebuked them.” (epetimon autois) “They scolded him or chided them,” Mat 19:13, for taking His time and giving attention to babies, little realizing that attention given to children increases ones influence for good upon their parents. They often resented others who took His time. But such did not please the Lord, Mat 15:23-24; Luk 18:39-40.

Fuente: Garner-Howes Baptist Commentary

CRITICAL NOTES

Luk. 18:15. Also infants.Rather, their babes (R.V.). In Matthew and Mark we read little children. Touch them.Matthew has that He should put His hands on them and pray.

Luk. 18:16. Jesus called them.I.e., the babes. The call could only, of course, be obeyed by their parents. The incident supplies a strong argument in favour of the practice of infant baptism. These children were not old enough to be taught or to express faith in Jesus; they are presented by their parents, and are welcomed by the Lord.

Luk. 18:17. Verily I say unto you.Not only may the little infants be brought to Him, but, in order for us who are mature to come to Him, we must cast away all that wherein our maturity has caused us to differ from them, and we must become like them. Not only is infant baptism justified, but it is the normal pattern of all baptism: none can enter Gods kingdom except as an infant. In adult baptism we strive to secure that state of simplicity and childlikeness which in the infant we have ready and undoubted to our hands (Alford).

Luk. 18:18. A certain ruler.I.e., ruler of a synagogue. St. Matthew describes him as a young man; and the sequel of the story shows that he was wealthy. He seems to have been ingenuous and lovable, and therefore to have been remarkably different from the majority of others of his class. Master.I.e., teacher. He evidently regarded Jesus as one of exceptional virtue and wisdom; but our Lord did not accept this as adequate recognition of His nature and claims. What shall I do?It is doing rather than being that is in his thoughts (cf. Rom. 9:32).

Luk. 18:19. None is good save one.I.e., from the rulers point of view the epithet of good was not applicable to Jesus. The dilemma in which Socinians are placed with regard to Jesus, Stier puts as follows: Either There is none good but God; Christ is good; therefore Christ is God; or There is none good but God; Christ is not God; therefore Christ is not good.

Luk. 18:20. Thou knowest the commandments.Those quoted by Christ are from the second table of the Law, which concern our duties towards our fellow-men.

Luk. 18:21. All these have I kept.In this reply his self-righteous spirit is brought to view, though in him this self-righteousness is not allied with hypocrisy.

Luk. 18:22. Yet lackest thou.Christ does not attempt to show him that he had fallen far short of the requirements of these plain rules of duty; He takes him at his own estimate. Supposing this statement to be true, one thing is needed to complete the characterobedience to the requirements of the first table of the Law, fulfilment of duties towards God. Sell all.This was a special commandment, suited to the case of the ruler. He wished to be a disciple of Christ, but was unprepared for the self-sacrifice involved in becoming a disciple. He had to choose between riches and obedience to Christi.e., to the voice of God speaking to him through Christ. His acceptance of Christ as an authoritative Teacher in matters of religion pledged him to receive the statement as to his special duty without demur. In refusing to do that duty he could, therefore, not conceal from himself that he was transgressing against God.

Luk. 18:24.The R.V. is much briefer: And Jesus, seeing him, said. How hardly!I.e., with what difficulty; not impossible (Luk. 18:27), but only to be accomplished by great effort. Riches always bring temptation (see 1Ti. 6:9-10).

Luk. 18:25. Camel.Some have sought to modify the apparent harshness of this saying by supposing that a word meaning a rope, and not the animal, was used. No such word, however, as kamilon, for a rope, is to be found, except in a conjectural interpretation of this very passage. Others have supposed the needles eye to be a small city gate through which a camel could not pass without being unladed. In either case conjecture would only succeed in producing an impossibility quite as great as that of the text. It is something impossible with men that is spoken of. In Mat. 23:24 a camel is similarly spoken of proverbially as equivalent to something very large.

Luk. 18:26. Who, then, can be saved?Not only do all try to become rich, but a temporal kingdom in which all would be well off and prosperous was expected by these disciples.

Luk. 18:27. Possible with God.Divine grace, and nothing but it, can touch the hearts of men who trust in riches.

Luk. 18:28. We have left all.I.e., Have done what this ruler had refused to do. Treasure in heaven was promised to him in exchange for earthly possessions. What, then, should be the pre-eminent reward or those who obeyed Christs command? The question is implied here; it is expressed plainly in the parallel passage in St. Matthews Gospel.

Luk. 18:30. Receive manifold more.I.e., even in this present life enjoy a happiness far exceeding any temporal discomfort undergone in consequence of giving anything up for the sake of Christ, and receive the highest spiritual reward in a life to come.

MAIN HOMILETICS OF THE PARAGRAPH.Luk. 18:15-30

How to Enter the Kingdom.All three evangelists bring together these two incidents of the children in Christs arms and the young ruler. Probably they were connected in time as well as in subject. Both set forth the conditions of entering the kingdom, which the one declares to be lowliness and trust, and the other to be self-renunciation.

I. The child-likeness of the subjects of the kingdom.No doubt there was a dash of superstition in the impulse that moved the parents to bring their children to Jesus, but it was an eminently natural desire to win a good mans blessing, and one to which every parents heart will respond. It was not the superstition, but the intrusive familiarity, that provoked the disciples rebuke. The tender age of the children is to be noted. They were babes, and had to be brought, being too young to walk, and so having scarcely arrived at conscious voluntary life. It is of such that the subjects of the kingdom are composed. What, then, are the qualities which, by this comparison, Jesus requires? Certainly not innocence, which would be to contradict all His teaching and to shut out the prodigals and publicans. Besides, these scarcely conscious infants were not innocent, for they had not come to the age of which either innocence or guilt can be predicated. Perhaps Psalms 131 puts us best on the track of the answer. It may have been in our Lords mind; it certainly corresponds to His thought. The infants lowliness is not yet humility, for it is instinct rather than virtue. It makes no claims, thinks no lofty thoughts of selfin fact, has scarcely begun to know that there is a self at all. On the other hand, clinging trust is the infants life. It, too, is rudimentary and instinctive, but the impulse which makes the babe nestle in its mothers bosom may well stand for a picture of the conscious trust which the children of the kingdom must have. The childs instinct is the mans virtue. There is no place in the kingdom for those who trust in themselves. We must rely wholly on God manifest in His Son.

II. Self-renunciation as the condition of entering the kingdom.

1. Its necessity. This is set forth in the conversation with the ruler. The rulers question has much blended good and evil. It expresses a true earnestness, a dissatisfaction with self, a consciousness of unattained bliss and a longing for it, a felt readiness to take any pains to secure it, a confidence in Christs guidancein short, much of the child spirit. But it has also a too light estimate of what goodness is, a mistaken notion that eternal life can be won by external deeds, which implies fatal error as to its nature and his own power to do these deeds. This superficial estimate of goodness, and this over-confidence in his ability to do good acts, are the twin mistakes against which Christs treatment of him is directed. Jesus does not deny that He has a right to the title good, but questions this mans right to give it Him. He thought of Jesus only as a man, and, so thinking, was too ready with his adjective. He who is so liberal with his ascriptions of goodness needs to have his notions of what it is elevated. Jesus lays down the great truth which this man, in his confidence that he, by his own power, could do any good needed for eternal life, was perilously forgetting. God is the only good, and therefore all human goodness must come from Him; and if the ruler is to do good, he must first be good by receiving goodness from God. Christ, having tried to deepen his conceptions and awaken his consciousness of imperfection, meets him on his own ground by referring him to the Law, which abundantly answered his inquiry. The second half of the commandments are alone quoted by Him, for they have especially to do with conduct, and the infractions of them are more easily recognised than those of the first. The ruler protested that he had done all these ever since he was a lad. No doubt he had, and his coming to Jesus confessed that, though he had, the doing had not brought him eternal life. What was lacking? The soul of goodness, without which these other things were dead works. And what is that soul? Absolute self-renunciation and following Christ. For this man the former took the shape of parting with his wealth, but that external renunciation in itself was as dead and impotent to bring eternal life as all his other good acts had been. It was precious as a means to an endthe entrance into the number of Christs disciplesand as an expression of that inward self-surrender which is essential for discipleship. The requirement pierced to the quick. The man loved the world more than eternal life, after all. But though he went away, he went sorrowful, and that was, perhaps, the presage that he would come back.

2. The difficulty of self-renunciation (Luk. 18:24-27). The exclamation of Jesus is full of the charity which makes allowance for temptation. It speaks a universal truth, never more needed than in our days. How few of us believe that it gets harder for us to be disciples as we grow richer! What a depth of vulgar admiration of the power of money is in the disciples exclamation, If rich men cannot get into the kingdom, who can get in? Or it may mean, Who can fulfil such a difficult condition? The answer points us all to the only power by which we can do good and overcome selfviz., by Gods help. God is good, and we can be good too if we look to Him. God will fill our souls with such sweetness that earth will not be hard to part with.

3. The reward of self-renunciation. It would have been better if Peter had not boasted of their surrender, but yet it was true that they had given up all. Jesus does not rebuke the almost innocent self-congratulation, but recognises in it an appeal to His faithfulness. It was really a prayer, though it sounded like a vaunt, and it is answered by renewed assurances. To part with outward things for Christs sake, or for the kingdoms sakewhich is the same thingis to win them again with all their sweetness a hundredfold sweeter. Gifts given to Him come back to the giver, enhanced by His touch and hallowed by lying on His altar. The present world yields its full riches only to the man who surrenders all to Jesus.Maclaren.

SUGGESTIVE COMMENTS ON Luk. 18:15-30

Luk. 18:15-17. The Children and Christ.

I. By whom were they brought to Christ?We infer that they were brought by their own parents. Who else were likely to be so interested in them? Who were so likely to solicit for them the Saviours benediction? Ought it not to be so still?

II. Of what age were they?Of various ages, but all of tender years, some being mere infants. Some step by their parents sides, some are led by the fathers hand, some are gently borne in the maternal arms.

III. The purpose for which they were brought to Jesus.That He might pray for them. In response to this request He took them up in His arms and blessed them. Good higher than merely temporal welfare was sought, health better than that of the body. All through after life their faith would be helped and their hearts cheered by remembrance of the fact.

IV. What reception was given to them by the disciples?They interposed to prevent the parents nearer approach with their children. The prohibition was harsh and blind. How little they knew Christs heart! Was there a father among them?

V. What reception was given to them by Jesus Himself?He was displeased at the disciples rebuke. He called the little ones near. He directly addressed and blessed them. For His gracious words countless parents all the world over and in every age have blessed His gracious name.Edmond.

Christs Welcome to Children.

I. The bringing.

II. The hindrance.

III. The rebuke.

IV. The lessons.W. Taylor.

Christs words imply

I. That children, even mere babes, may be regenerated and truly holy.

II. That infants may become members of the visible Church.

III. That children are very early capable of receiving benefit from religious instruction.

IV. That the true Church on earth actually consists, in a great measure, of those who have been called in early life, or at least have been very early instructed in the way of salvation.

V. That the kingdom of God above consists, in a large degree, of those who have died in infancy and childhood.

Luk. 18:15. Also infants.The phrase used by St. Luke, which might be translated even infants, is meant to indicate the reverential feelings of those now about Jesus. Even their children they desired to be touched and blessed by Him.

Luk. 18:16. Children Examples to Us.Children are examples to us

(1) in their humility, and
(2) in their trustfulness. What they are naturally we should strive to become.

Luk. 18:17. Humility of Children, a Pattern.It is the humility of children to which our Lord represents it as necessary that men should be converted, and this humility as exemplified in the mode of receiving the kingdom. There are three senses in which this humility may be understood.

I. As opposed to the pride of intellectual self-sufficiency.In receiving the doctrine of the kingdom in a spirit of docility, without doubting or disputation; as when the child shall receive his fathers word with implicit faith.

II. As opposed to the pride of self-righteousness.In receiving the blessings of the kingdom without any consciousness of desert; as when the child shall expect and take favours at his fathers hand, without the faintest sentiment of any merits of his own.

III. As opposed to ambitious pride.In receiving the kingdom in a spirit of love for the brethren, without contention for pre-eminence; as when the noblemans child shall, if permitted, make a companion of the beggars, on a footing of the most perfect equality.Anderson.

Resemblance to Children.Disciples should resemble children

(1) in teachableness, and
(2) in freedom from worldly desires.

The disciples thought it was necessary for the children to become like them before the interest of the Saviour in them would be excited, and are taught that they themselves must become like children before they could enter into the kingdom of heaven.

Luk. 18:18-30. Entering the Kingdom.Dante calls this incident the great refusal. It is one to arrest the attention of the most careless. But it should be linked on with the previous incident of the blessing of the children. This ruler could not enter the kingdom, because he would not receive it as a little child. His spirit was far removed from the obedient, trustful disposition of the little child. Jesus deals very gently, not harshly, with him. He took him on his own ground, and led him by a very simple test to realise that he hardly knew what keeping the commandments meant. Was not the sum of the commandments, Thou shalt love thy neighbour as thyself? Tried by the lesser table of the Law he failed utterly. He would not part with his wealth for the poor. Christ did not need to test him by the greater table of the Law. Thus he was led to see how it was impossible for him to inherit eternal life by keeping the commandments. Even if he had stood the test, there was still the summons, Come, follow Me. Not even by selling all we have, but by following Jesus, is the way to inherit eternal life.Hastings.

Christs Word to the Wealthy Ruler.

I. The earnest question.

II. The willing answer.

III. The simple but sufficient test.

IV. The sad failure.W. Taylor.

A Young Man Seeking Jesus.

I. His worthy aim.

II. His consistent life.

III. His lack of self-knowledge.

IV. His darling sin.

V. His great refusal.Ibid.

I. The conversation with the young ruler (Luk. 18:18-23).

II. The conversation on the subject of riches suggested by his conduct (Luk. 18:24-27).

III. The conversation with the disciples concerning their having obeyed the summons which the young ruler refused to obey.

Luk. 18:18-27. A Warning.We have here

1. Another warning against self-righteousness and boasting, or thinking highly of our own deeds.
2. Against the sin and danger of an undue attachment to the things of this world.

Luk. 18:18. Favourable Circumstances.This man appears here in a very favourable light.

I. Though young and wealthy, he was of irreproachable moral character.

II. He had spiritual cravings which he was anxious to satisfy.

III. Unlike many of his class, he believed that Jesus could give him authoritative direction as to the way to attain eternal life.

IV. He came openly to proffer his request.

Luk. 18:19. None is good, save One.The declaration is the expression of the same humble subordination to God, penetrated by which Jesus also, although knowing Himself one with the Father, yet designates the Father as the One sending Him, teaching Him, sanctifying Him, glorifying Himin one word, as the greater. Ever, indeed, is the Father the original source, as of all being, so of all goodnessthe absolutely Good, in His holiness ever the same, while in contrast with Him, even the Son, as man, is one developing in goodness and holiness, perfecting Himself through prayers, conflicts, sorrows, and suffering, unto Divine glory.Ullman.

Luk. 18:20. The Law and The Gospel.Jesus refers the self-righteous to the Law, to convict them of sin; to the humble He preaches the gospel.

Luk. 18:21. All these have I kept.This reply testifies, no doubt, to great moral ignorance on the part of the speaker, but it is also proof of a noble sincerity. He has never known the spiritual significance of the commandments, and therefore believes that he has fully kept them.Godet.

Luk. 18:22. One thing thou lackest.

1. A gracious acknowledgment of an attractive characterone thing only lacking.

2. An earnest warning, since this one thing was the one thing needful.

Luk. 18:23. Very sorrowful.The Gospel of the Hebrews amplifies this incident as follows: Then the rich man began to scratch his head, for he was displeased by that saying; and the Lord said to him, How, then, canst thou say, I have accomplished the Law; since it is written in the Law, Thou shalt love thy neighbour as thyself; and here are many of thy brethren, children of Abraham, who live in misery, and are perishing with hunger, while thy table is loaded with good things, and nothing goes from it to them!

Luk. 18:24. How hardly! etc.It is not the mere fact of possessing wealth which hinders the soul from rising to spiritual things, but the sense of security which wealth is liable to bring with it. Hence, according to St. Mark, Jesus explains this statement by describing the persons alluded to as those who trust in riches.

Luk. 18:25. The Temptation of The Rich.In other words, a rich man is, so far as his riches are concerned, in a more difficult position for the attainment of heavenly-mindedness, and, therefore, for that humility of spirit and disengagement from the cares and snares of life, which are essential to all who would enter Gods kingdom, than a poor man is. Poverty also has its own temptations, and God either equalises the lots of men, or, at any rate, sends no severer temptation without also sending more grace whereby to resist it (Jas. 4:6). Along with the temptation He provides also the way of escape (1Co. 10:13). And, since men have always loved and always will love, riches, the Lord desired to force upon us the conviction that if we would increase our wealth we run a terrible risk of also increasing our worldliness. From this inordinate love of riches, simply, we cannot be saved by our own power. Left to ourselves we should fail utterly in the attempt to combine the love of God with the deceitfulness of earthly mammon. But we are not left to ourselves. The salvation of the soul, in the midst of earthly riches, requires a spiritual miracle, a miracle of the grace of God. But, so far from miracles being rare, we live in the midst of them. Without them no man could be saved at all, least of all any man who has so much about him as the rich have to make this world sweet and easy. Souls are saved, men enter into the heavenly kingdom, in spite of difficulties humanly insuperable, and only because nothing is impossible with God.Farrar.

Luk. 18:26. Who, then, can be saved?I.e., because all are striving to be rich. We must remember, too, that the disciples yet looked for a temporal kingdom, and therefore would naturally be dismayed at hearing that it was so difficult for any rich man to enter it.

Luk. 18:27. Possible with God.Thus, in the twinkling of an eye, Jesus raises the mind of His hearers from human endeavours, of which alone the young ruler was thinking, to that Divine work of radical reformation which proceeds from Him who only is Good, and of which Jesus is the instrument. Cf. Joh. 3:2-5 for a similar rapid change of idea.Godet.

Luk. 18:28. We have left all.They had stood the test which had proved too hard for the young ruler; to them, as to him, the alternative had been given of cleaving to the world or of cleaving to Christ. What, then, should be their reward?

Luk. 18:29-30. Two Aspects of Piety.

I. The gospel a present blessing.

1. To the person.
2. To our associations.
3. To our circumstances.
4. To mankind at large.

II. The Gospel a future expectation.

1. Every present blessing is an earnest of the future.
2. Every present effort is a preparation for the future.
3. Every present experience creates a desire for endless life.

Luk. 18:29. Left house or parents, etc.The gain is a hundredfold the sacrifice, and is received at once; it comes in the form of a re-construction of all human relationships and affections, on a Christian basis and amongst Christians, after they have been sacrificed in their natural form on the altar of love to Christ.

Luk. 18:30. Manifold more.The reward, disproportionate to the sacrifices made,

(1) illustrates the generosity of the Master;
(2) is humbling to the disciple, for he still remains a debtor to Divine grace.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Butlers Comments

SECTION 3

Pushy (Luk. 18:15-17)

15 Now they were bringing even infants to him that he might touch them; and when the disciples saw it, they rebuked them. 16But Jesus called them to him, saying, Let the children come to me, and do not hinder them; for to such belongs the kingdom of God. 17Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.

Luk. 18:15 Contempt: Apparently the discourse on marriage, divorce and celibacy (Mat. 19:1-12; Mar. 10:1-12) took place between the parable of the Pharisee and the publican and the bringing of the children to Jesus. The reason for thinking so is the parallel treatment of this incident in Matthew and Mark after that discourse.

It was customary for Hebrew parents to present their babies to a rabbi for rabbinical blessing. Jesus was a very popular rabbi at this moment. But why would the disciples, of all people, rebuke the parents for bringing children to Jesus? Most probably it was a selfish reason. Like most of us when we are listening to something that interests us we do not wish to be interrupted. The disciples were enraptured in the teaching Jesus had just done on the law concerning marriage and divorce and celibacy. They were hanging on every word, and suddenly an interruption by precocious parents and crying, laughing babies. So the disciples rebuked the parents. One commentator has suggested the disciples had gotten a false view of Jesus purity from His discourse on celibacy. They thought anyone like Jesus was too holy, too transcendent to be bothered with children. Perhaps their motives were somewhat true and they simply wanted Him to have some rest. He was on the road to Jerusalem and the cross and the strain of the coming ordeal was already showing. He had had an extremely exhausting ministry just recently in Perea and Judea and He must have looked tired. One thing is certain: they did not know the heart of Jesus concerning children, nor did they comprehend the relationship of childlikeness to the kingdom of God.

Luk. 18:16-17 Correction: The parallels to Lukes account are in Mat. 19:13-15; and Mar. 10:13-16. It is important to read them in connection with Jesus correction of the disciples attitude toward children. Mark records that Jesus was indignant (Gr. eganaktesen, angry) with the disciples and said, Permit the children to come to me. The three accounts together picture Jesus taking the children in His arms, blessing them, and laying His hands on them as He prayed. He embraced them and prayed for them. Touching and talking with children is essential to their being. It is really so with adults also. Even adults long to be given a friendly handshake or hugthere is nothing like it to say, I care. Reading of this incident we should be reminded that Jesus was angry only two or three times in all the records of His lifethis issue of forbidding the children to come to Him is a very serious matter to Him! It is central to the very life of the church that this issue be noted and understood! Children, even child-like adults, will want to come to Jesus almost the moment they are introduced to Him. Get a child into the presence of Jesus or tell a child who Jesus is and a child will almost always go straight to Him. For this reason it is significant that Jesus did not say, Bring them to me . . . , but, Forbid them not to come to Me. If a child is not almost immediately drawn to Jesus after he has heard of Him it is because some adult has put a stumbling-block in the childs way. How many thousands of little ones have been forbidden to come to Jesus because of either deliberate or unconscious adult barriers? Children are the very life of the church on earth. The church dare not be superficial and hasty about selecting those who will introduce the children to Jesus. There is no business of the church more important than its ministry to children. Jesus teaches here that nothing should come before allowing children to come to Him. The best way the church can perform this primary ministry to children is to focus its overall ministry on families. The church must train its families to be the church apart from the corporate worship activities. Even in the congregational activities the constant emphasis should be on family.

Why was Jesus so emphatic about this matter of children? Because the kingdom of God belongs to children. Unless any man become like a child, he cannot enter the kingdom. That does not mean, of course, an adult must regress to the infantile level of maturation mentally and physically. It means become child-like in nature. It means to strip oneself of all the sophistries and facades of adulthood and return to the uncomplicated, guileless simplicity of a childs pure faith. What is a child like?

a.

conscious of imperfectionalways eager to be taught

b.

unprejudicedreceives peers without bias as to race, color, etc.

c.

malleablewill give in, bend and surrender to truth

d.

impressionabletrusting, receptive, vulnerable

e.

unhypocriticalhonest, open, candid

f.

delights to make others pleased with him by giving love and affection.

Hobbs writes, A childs simple, I love Jesus and want to live for Him, may express a profounder Christian experience than reams of theological debate and explanation. Jesus was warning the disciples they had the whole thing backward. Instead of expecting an adult experience in the child, we should strive to bring about a childlike experience in the adult. Those who are scornful or contemptuous of the simplicity of a child have missed the very essence of right relationship to Jesus! Therefore, the thrust of all preaching and teaching of the gospel is to produce the character of childlikeness in people, old and young, or they will never be permitted to enter Gods kingdom.

Appleburys Comments

Scripture

Luk. 18:15-17 And they were bringing unto him also their babes, that he should touch them: but when the disciples saw it, they rebuked them. 16 But Jesus called them unto him, saying, Suffer the little children to come unto me, and forbid them not: for to such be-longeth the kingdom of God. 17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.

Comments

bringing unto him also their babes.There is nothing in this incident that supports the practice of infant baptism or the substitute for it, infant dedication. It does show that parents were concerned about their children and wanted Jesus to touch them. The desire to have Him pray for them was perfectly natural. See Mat. 9:13-15. They had seen the effect of His healing hand on the blind, the lame, and the sick. They wanted His blessing to be on their childrena thing that any parent who knows Him would want.

Parents are instructed to bring up their children in the nurture and admonition of the Lord (Eph. 6:4). Responsibility rests on them to see that their children have the opportunity to learn about the Lord Jesus and the blessing He has for all who walk in the light of His Word. This calls for parents to dedicate themselves to the Lord and to follow His instruction for child-training, including the example they should set in Christian living.

they rebuked them.It is strange that the disciples should think that Jesus was not interested in children or that He did not have time for them, The Old Testament speaks of the importance of training the child in the way of the Lord (Deu. 6:6-7; Pro. 22:6). Timothy is a good example of the effectiveness of such training (2Ti. 1:5; 2Ti. 3:14). Taking children to Sunday school is a poor substitute for parental responsibility in religious training of children. The Sunday school performs a much needed task, but is not designed to relieve parents of their responsibility. Too often what little religious instruction there is in the home is left to the mother, while it should be the responsibility of both parents. The home with the help of the church should be able to give every child a good foundation in Bible knowledge. Children who have the advantage of such instruction will probably love the Lord just as much as they did in the day when He laid His hands on the little children.

Suffer the little children to come unto me.Jesus turned the rebuke upon the disciples and told them to let the children come to Him. He said, Do not forbid them for to such belongs the kingdom of God.

Whosoever shall not receive the kingdom as a little child.This implies the necessity of purity and trust on the part of those who would enter the kingdom. This is true of the heavenly kingdom, and it is true of the earthly phase of Christs kingdom, the church. Thats why sinners are commanded to repent and be baptized for the remission of their sins in order to enter the body of Christ, the church.

Fuente: College Press Bible Study Textbook Series

(15-17) And they brought unto him also infants.See Notes on Mat. 19:13-15; Mar. 10:13-16. St. Luke, for some reason or other (possibly because he had recorded like teaching in Luk. 16:18), omits the previous teaching as to divorce. The use of the specific word for infants is peculiar to him. The use of the word in Luk. 1:41; Luk. 1:44; Luk. 2:12; Luk. 2:16, where it is rendered babe, shows that it includes the very earliest stage of childhood, and so is not without its importance in its bearing on the question of infant baptism, so far as that question is affected by this narrative.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

PERIOD SEVENTH.

THE FINAL JOURNEY TO JERUSALEM AND CONTEST THERE. Luk 18:15 to Luk 22:6.

(See Historical Synopsis, vol. i, p. 14.)

104. CHILDREN BLESSED BY CHRIST, Luk 18:15-17 .

Mat 19:13-15; Mar 10:13-16.

15. They brought infants They were not only little children, but Luke here calls them , infants; and Mark says that “he took them up in his arms.”

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And they were bringing to him also their infants, that he should touch them, but when the disciples saw it, they rebuked them.’

The scene is a very simple one. The believing mothers, who would have told the young children all about Jesus, now brought them, eager faced and willing, to be received and touched by Him. The use of the term ‘infants’ by Luke, which he alters from paidion in Mark, is not in order to indicate babes in arms, but in order to bring out the contrast with adults which, by means of words of Jesus, he will use as an object lesson. For it is this aspect of things which makes him bring in the story in the context of similar stories which describe how God can be approached.

A practise had in fact grown up of bringing children to be blessed by the Elders and Scribes on the evening of the Day of Atonement. Thus to bring them to the great Prophet for the same purpose, while He was passing through their territory, would seem to the mothers a right and pious thing to do.

But the disciples, probably concerned at how tired Jesus was, sternly tried to keep them away. Their view was that Jesus had much more important things on His mind than children. Children were generally viewed in those days as needing to keep their place.

Fuente: Commentary Series on the Bible by Peter Pett

Young Children Are Welcomed By Jesus (18:15-17).

A special example of the humble who will be exalted, and of those who will be ready for the coming of the Son of Man, is now given in the little children who because of their humility and innocence as children are welcomed into the presence of the King, at which He points out that all who would enter under the Kingly Rule of God must come in the same way as little children, in humble and accepting trust.

These children are described as ‘infants’, and then as ‘little children’. The description ‘from infancy’ was used elsewhere as showing the point from which Timothy learned the Scriptures (2Ti 3:15), and thus ‘infancy’ included the first years of understanding. And as here the little children are used as an example of how to receive the Kingly Rule of God they were clearly not babes in arms. They were infants such as go to infant school.

In those days children were very much to be seen and not heard. Few teachers would have welcomed such children. But Jesus saw their readiness to receive truth and welcomed them. He did not feel they were a waste of His time. Rather He saw them as ripe for receiving the truth about God, and that the opportunity should be taken while it was there. And besides He loved them and knew that they loved Him.

The analysis is simple:

a They were bringing to him also their infants, that he should touch them, but when the disciples saw it, they rebuked them (Luk 18:15).

b Jesus called them to him, saying, “Allow the little children to come to me, and forbid them not, for to such belongs the Kingly Rule of God” (Luk 18:16).

a “Truly I say to you, Whoever shall not receive the Kingly Rule of God in the same way as a little child, he shall in no way enter into it” (Luk 18:17).

Note that in ‘a’ the infants are brought to Him for Him to touch, thus being brought under His sway, and in the parallel this is how all must enter the Kingly Rule of God, by coming simply and humbly to the King. Central is the principle that the way into the Kingly Rule of God is to respond openly and honestly like a small child does.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Blesses the Little Children ( Mat 19:13-15 , Mar 10:13-16 ) In Luk 18:15-17 Jesus takes the time to bless the little children who are brought to Him. The emphasis in this story is the importance of having a childlike heart, in purity, in trust and in love, in the Kingdom of God while awaiting Christ’s Second Coming.

Fuente: Everett’s Study Notes on the Holy Scriptures

Christ Blesses Little Children.

v. 15. And they brought unto Him also infants that He would touch them; but when His disciples saw it, they rebuked them.

v. 16. But Jesus called them unto Him and said, Suffer little children to come unto Me, and forbid them not; for of such is the kingdom of God.

v. 17. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

The incident here told happened in one of the hamlets, probably in Perea, while Jesus was on His last journey to Jerusalem. The kindness of Jesus won the hearts of all that were not filled with prejudice against Him. And therefore the mothers of the village brought their little children, their babies, to Jesus, in order that He might lay His hands upon them in blessing. There was nothing of superstition in this act. But the disciples, as soon as they noticed this proceeding, gravely rebuked the mothers for disturbing the Master, who in their opinion was far too busy and engaged with far too weighty questions to be disturbed with trifles. But the view of Jesus in this matter differed from that of His disciples very decidedly. In a manner which carried a world of reproof for their interference, He called out to the mothers, bidding them come. He was glad and wanted the little children brought to Him. No one should in any way interfere with such bringing nor deny to the little ones the friendship and blessing of the Savior. Of such is the kingdom of God. That is the requirement for entry into the kingdom of God, that faith must be as simple and sincere as that of children. They accept Jesus, their Savior, without question and without doubt; they love Him and cling to Him in joyful abandon. With solemn seriousness Jesus makes this declaration, that no one can enter into the Kingdom unless he accepts it as a little child. Note: Since the only way in which anyone can come to Jesus is by faith, it follows that children can very well believe. Also: Since the only means of grace of which we know that it can transmit faith also to infants is that of Baptism, it follows that we should bring our children to Jesus by means of this Sacrament as soon as possible. Finally: We must strive unceasingly to bring our reason into captivity under the obedience of Christ in the Word, in order that our faith may become simple and childlike.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 18:15-17 . See on Mat 19:13-15 ; Mar 10:13-16 . The peculiar source of which Luke has hitherto availed himself, which supplied the material from Luk 9:51 , now ends, or Luke leaves it, and becomes substantially synoptic again, following Mark especially, although, while he does so, he still has special passages of his own (see especially Luk 19:1-10 ). The place and time of what follows as far as Luk 18:31 are, according to Luke, still the same as of what has preceded (from Luk 17:11 ).

] their children also , so that not merely the people themselves came to Him. The word itself marks out the children more specially ( infants , Luk 2:12 ; Luk 2:16 ) than in Matthew and Mark, the latter of whom Luke follows, although omitting his conclusion, Luk 18:16 , to which abbreviating treatment no special purpose (in opposition to Hofmann, II. 2, p. 194) is to be imputed.

] the present tense , brings the situation before us.

Luk 18:16 . . ] He directed His call to the infants themselves (probably: come to me, little ones!), and then spoke to those who carried them, etc.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

K. Towards Jericho, at Jericho, out of Jericho towards Jerusalem. Luk 18:15 to Luk 19:27

1. Jesus and the Children (Luk 18:15-17)

15And they brought unto him also infants [their babes, ], that he would touch them: but when his disciples saw it, they rebuked them. 16But Jesus called them [i. e., the children, ] unto him, and said, Suffer [the] little children to come unto me, and forbid them not: for of such is [to such belongs3] the kingdom of God. 17Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

EXEGETICAL AND CRITICAL

Luk 18:15. And they brought.From here on the narrative of Luke proceeds parallel with that of Matthew and Mark; he leaves the source from which he had drawn his narratives of journeying, Luk 9:51ch. Luk 18:4, in order thenceforth to take his material again from the common evangelical tradition. There is, therefore, not the least ground for extending, with Schleiermacher, the special narrative of journeying of which Luke before availed himself, as far as Luk 19:48. The ground why he precisely at this point coincides again with the other Synoptics, especially with Mark, can hardly be given otherwise than conjecturally. The conversation of our Saviour with the apostles about divorce, Mar 10:2-12; Mat 19:1-12, he passes over in silence, perhaps because he has already on another occasion noted down an important utterance on this subject, Luk 16:18. Neither does he define particularly the locality in which the Saviour met with the children, while however it is plainly to be seen, from Mat 19:1, that we have here to understand it as taking place on our Lords last journey to Jerusalem, and at His definite departure from Galilee.

Luk 18:15. Their babes, , little children, therefore sucklings, Luk 2:16; while Matthew and Mark only speak in general of . They are in any case children of the Saviours auditors, who, not content with having received a blessing for themselves, entreat this now for their little ones also. This scene is the more touching, since it was at the same time a scene of farewell, and this act of the parents appears to have had its ground in the obscure presentiment that they should not again see the Saviour in Galilee. The mothers desire that He might leave for these young souls a parting blessing behind. It was, it is true, quite customary in Israel to entreat Rabbins and rulers of synagogues for such a benefit; but that this was desired from Jesus even yet in the last period of His public life, in spite of the continually increasing opposition to Him, is an unequivocal evidence of the deep and favorable impression which His activity had left behind in these regions.

Luk 18:16. Called them., the children themselves. Comi voce et nutu, Bengel. The opposition between the friendly countenance of the Master, and the contracted brow of the disciples, is indescribably beautiful. The disciples rebuked the mothers, in the serious belief that it was incongruous to molest the Great Prophet with such trifling affairs, while they now especially desire that He may continue the interesting elucidation respecting marriage and divorce. But scarcely has Jesus learned who it is that wished to approach Him, and who it is that wished to keep these back, than He takes it very ill, and rebukes His disciples therefor; while they had thought that children belonged less than any one in His vicinity, He gives them on the contrary to know that He wishes to have, more than many others, precisely these around Him. If the Twelve thought that these children must first become like them, in order to attract the interest of the Saviour to them, our Lord, on the other hand, gives them the assurance that they must first become like children, if they would become the participants of His complacent regard.

Luk 18:17. Whosoever shall not receive the kingdom of God as a little child.Comp. Mat 18:3, and Lange, ad loc. Mark also speaks, Luk 10:15, of this utterance of the Saviour on this occasion; while Luke, Luk 9:47-48, had passed it over, and therefore brings it in afterwards here. With the requirement to receive the kingdom of God as a little child (), the Saviour directs attention to the receptivity for the Gospel which is found in the childs disposition. This temper of mind the disciples would soon lose, if they gave ear to the voice of pride and self-seeking, by which they had just before allowed themselves to be influenced to repel these little ones. In this way they might even incur the danger of forfeiting the blessing of the kingdom of heaven, whose subjects they had already begun to be. As to the rest, we are not to overlook the fact that, at least according to Luke, the warning , …, can be interpreted as addressed to the wider circle of the auditors, parents, &c., who with the disciples at this moment surrounded the Saviour.

DOCTRINAL AND ETHICAL

1. The desire of the mothers to see their children blessed by Jesus, sprang from a similar feeling of need from which afterwards the baptism of children proceeded. The Saviour, who approved the firstnamed wish, would, if asked about it, undoubtedly not stand in the way of the latter. [The connection between the two is admirably expressed in the exhortation contained in the office of the Episcopal Church for the Public Baptism of Infants.C. C. S.]

2. Precisely when Christ appears surrounded by the little ones, and moves in the world of children, is He the image of the invisible God, whose majesty never shines more gloriously than when He condescends to that which is least and last, Psa 113:5-6. Such a High-priest we needed, who bears a whole world on His loving heart, and yet also presses children to His heart and blesses them. In the Prosopography of the Redeemer, the trait must not remain unconsidered, that the only thing of which we read that He took it ill, was precisely this repelling of the children. After all which had just before been uttered about the sins and the wretchedness in wedded life (see in Matthew and Mark), this whole scene makes the impression of a friendly sunbeam which breaks through on a thickly-clouded sky.

3. As for the subjects, so also for the King of the kingdom of God, did the way to true greatness lie precisely in this His deep humiliation. He who requires the childlike temper, has shown Himself also the most perfect Son, Heb 5:8.

4. The becoming like children, and the , Joh 3:3, are correlative ideas. How completely indispensable the requirement of humility and the childlike temper was, could not appear more evidently than on this occasion. Scarcely do the children retire from the hallowed scene, when a rich young man enters, who, only for the reason that he is lacking in this childlike humility, does not find the entrance to the kingdom of heaven.

5. See the parallels in Matthew and Mark, and observe the intimate connection of this occurrence with the immediately preceding parable.

HOMILETICAL AND PRACTICAL

The blessing of children: 1. Ardently desired; 2. precipitately forbidden; 3. graciously granted; 4. lastingly confirmed.From that which we desire for our children, is made manifest what we ourselves think of Jesus.Christ and the world of children.The misguided zeal of the disciples is not seldom in direct conflict with the intention of the Master.What found the Saviour in the little children that was much more welcome to Him than the sight of many adults?How the true childlike temper teaches us, 1. To find; 2. to receive; 3. to esteem aright, the kingdom of heaven.The disciple of the Lord is called to be in malice a child, but in understanding full grown, 1Co 14:20.

Starke:The hasty and precipitate character even yet cleaves strongly to beginners in religion.Hedinger:The childs state a blessed state!Ah, few become like children, therefore we may well suppose more children than grown people enter into the kingdom of heaven.Brentius:The children, as it were, constitute the heart and the noblest part of the kingdom of Christ on earth. Who would not count them dear and precious, and gladly be conversant with them? Mark this, ye parents and schoolmasters!Heubner:Even love can out of love become indignant; but this is no selfish displeasure, but a holy one.Love of children a trait in the character of every Christianly religious man.Whomsoever Jesus presses to His heart, such an one will certainly be warmed by love.Arndts sermons upon the life of Jesus. Jesus, the childrens Friend without compare. See farther on Luk 9:46-48.

Footnotes:

[3][Luk 18:16.Revised Version of the American Bible Union.C. C. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(15) And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. (16) But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. (17) Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein.

We have a parallel passage, Mat 18:1 , etc. to which I refer; and shall only in addition observe in this place, what an endearing and tender representation is given of our Lord Jesus Christ, in such a beautiful and interesting trait of character, in thus folding in his divine arms little children. What an encouragement for believing parents to bring their offspring often before him!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

15 And they brought unto him also infants, that he would touch them: but when his disciples saw it , they rebuked them.

Ver. 15. See Trapp on “ Mat 19:13 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

15 17. ] LITTLE CHILDREN BROUGHT TO CHRIST. Here the narrative of Luke again falls in with those of Matthew and Mark, after a divergence of nearly nine chapters: see note on ch. Luk 9:51 .Mat 19:13-15Mat 19:13-15 .Mar 10:13-16Mar 10:13-16 . The narrative part of our text is distinct from the two; the words of our Lord are verbatim as Mark: see notes on Matt. The place and time indicated here are the same as before, from ch. Luk 17:11 .

Fuente: Henry Alford’s Greek Testament

15. ] their infants also; not the people came only, but also brought their children. Or, the art. may be merely generic, as in E. V.

. points out more distinctly the tender age of the children than .

Fuente: Henry Alford’s Greek Testament

Luk 18:15-43 . SOME SYNOPTICAL INCIDENTS OF THE LATER TIME. Lk., who has for some time followed his own way, now joins the company of his brother evangelists. The section following is skilfully connected with what goes before, the link being the supreme value of humility .

Fuente: The Expositors Greek Testament by Robertson

Luk 18:15-17 . The little ones brought to Jesus (Mat 19:13-15 , Mar 10:13-16 ). : for in parallels = infants, sucklings, often in Lk.’s writings; the preceding naturally means “even,” suggesting the notion of great popularity or great crowding, and perhaps hinting an apology for the Twelve. The article before means the in fants of those who brought them = their infants.

Fuente: The Expositors Greek Testament by Robertson

Luke

ENTERING THE KINGDOM

Luk 18:15 – Luk 18:30 .

In this section Luke rejoins the other two Evangelists, from whom his narrative has diverged since Luk 9:51 . All three bring together these two incidents of the children in Christ’s arms and the young ruler. Probably they were connected in time as well as in subject. Both set forth the conditions of entering the kingdom, which the one declares to be lowliness and trust, and the other to be self-renunciation.

I. We have the child-likeness of the subjects of the kingdom.

No doubt there was a dash of superstition in the impulse that moved the parents to bring their children to Jesus, but it was an eminently natural desire to win a good man’s blessing, and one to which every parent’s heart will respond. It was not the superstition, but the intrusive familiarity, that provoked the disciples’ rebuke. A great man’s hangers-on are always more careful of his dignity than he is, for it increases their own importance.

The tender age of the children is to be noted. They were ‘babes,’ and had to be brought, being too young to walk, and so having scarcely yet arrived at conscious, voluntary life. It is ‘of such’ that the subjects of the kingdom are composed. What, then, are the qualities which, by this comparison, Jesus requires? Certainly not innocence, which would be to contradict all his teaching and to shut out the prodigals and publicans, and clean contrary to the whole spirit of Luke’s Gospel. Besides, these scarcely conscious infants were not ‘innocent,’ for they had not come to the age of which either innocence or guilt can be predicated. What, then, had they which the children of the kingdom must have?

Perhaps the sweet and meek little Psa 131:1 – Psa 131:3 puts us best on the track of the answer. It may have been in our Lord’s mind; it certainly corresponds to His thought. ‘My heart is not haughty, nor mine eyes lofty. . .. I have stilled and quieted my soul; like a weaned child with his mother.’ The infant’s lowliness is not yet humility; for it is instinct rather than virtue. It makes no claims, thinks no lofty thoughts of self; in fact, has scarcely begun to know that there is a self at all. On the other hand, clinging trust is the infant’s life. It, too, is rudimentary and instinctive, but the impulse which makes the babe nestle in its mother’s bosom may well stand for a picture of the conscious trust which the children of the kingdom must have. The child’s instinct is the man’s virtue. We have

‘To travel back

And tread again that ancient track,’

regaining as the conscious temper of our spirits those excellences of humility and trust of which the first faint types may be seen in the infant in arms. The entrance gate is very low, and, if we hold our heads high, we shall not get through it. It must be on our hands and knees that we go in. There is no place in the kingdom for those who trust in themselves. We must rely wholly on God manifest in His Son.

So intent is Luke in pointing the lesson that he passes by in silence the infinitely beautiful and touching incident which the world perhaps knows better than any other in our Lord’s life-that of His taking the infants in His arms and blessing them. In many ways that incident would have been peculiarly suitable for this Gospel, which delights to bring out the manhood and universal beneficence of Jesus. But if Luke knew of it, he did not care to bring in anything which would weaken the lesson of the conditions of entering the kingdom.

II. We have self-renunciation as the condition of entering the kingdom.

The conversation with the ruler vs. 18-23 sets forth its necessity; the sad exclamation to the bystanders Luk 18:24 teaches its difficulty; and the dialogue with Peter as representing the twelve Luk 18:28 – Luk 18:30, its reward.

1 The necessity of self-renunciation. The ruler’s question has much blended good and evil. It expresses a true earnestness, a dissatisfaction with self, a consciousness of unattained bliss and a longing for it, a felt readiness to take any pains to secure it, a confidence in Christ’s guidance-in short, much of the child spirit. But it has also a too light estimate of what good is, a mistaken notion that ‘eternal life’ can be won by external deeds, which implies fatal error as to its nature and his own power to do these. This superficial estimate of goodness, and this over confidence in his ability to do good acts, are the twin mistakes against which Christ’s treatment of him is directed.

Adopting Luke’s version of our Lord’s answer, the counter-question, which begins it, lays hold of the polite address, which had slipped from the ruler’s lips as mere form, and bids him widen out his conceptions of ‘good.’ Jesus does not deny that He has a right to the title, but questions this man’s right to give it Him. The ruler thought of Jesus only as a man, and, so thinking, was too ready with his adjective. Conventional phrases of compliment may indicate much of the low notions from which they spring. He who is so liberal with his ascriptions of goodness needs to have his notions of what it is elevated. Jesus lays down the great truth which this man, in his confidence that he by his own power could do any good needed for eternal life, was perilously forgetting. God is the only good, and therefore all human goodness must come from Him; and if the ruler is to do ‘good,’ he must first be good, by receiving goodness from God.

But the saying has an important bearing on Christ’s character. The world calls Him good. Why? There is none good but God. So we are face to face with this dilemma-Either Jesus Christ is God manifest in the flesh, or He is not good.

Having thus tried to deepen his conceptions, and awaken his consciousness of imperfection, our Lord meets the man on his own ground by referring him to the Law, which abundantly answered his inquiry. The second half of the commandments are alone quoted by Him; for they have especially to do with conduct, and the infractions of them are more easily recognised than those of the first. The ruler expected that some exceptional and brilliant deeds would be pointed out and he is relegated to the old homely duties, which it is gross crime not to do.

A shade of disappointment and impatience is in his protestation that he had done all these ever since he was a lad. No doubt he had, and his coming to Jesus confessed that though he had, the doing had not brought him ‘eternal life.’ Are there not many youthful hearts which would have to say the same, if they would be frank with themselves? They have some longings after a bliss and calm which they feel is not theirs. They have kept within the lines of that second half of the Decalogue, but that amount and sort of ‘good thing’ has not brought peace. Jesus looks on all such as He did on this young man, ‘loves’ them, and speaks further to them as He did to him. What was lacking? The soul of goodness, without which these other things were ‘dead works.’ And what is that soul? Absolute self-renunciation and following Christ. For this man the former took the shape of parting with his wealth, but that external renunciation in itself was as ‘dead’ and impotent to bring eternal life as all his other good acts had been. It was precious as a means to an end-the entrance into the number of Christ’s disciples; and as an expression of that inward self-surrender which is essential for discipleship.

The real stress of the condition is in its second half, ‘Follow me.’ He who enters the company of Christ’s followers enters the kingdom, and has eternal life. If he does not do that, he may give his goods to feed the poor, and it profiteth him nothing. Eternal life is not the external wages for external acts, but the outcome and consequence of yielding self to Jesus, through whom goodness, which keeps the law, flows into the soul.

The requirement pierced to the quick. The man loved the world more than eternal life, after all. But though he went away, he went sorrowful; and that was perhaps the presage that he would come back.

2 Jesus follows him with sad yearning, and, we may be sure, still sought to draw him back. His exclamation is full of the charity which makes allowance for temptation. It speaks a universal truth, never more needed than in our days, when wealth has flung its golden chains round so many professing Christians. How few of us believe that it gets harder for us to be disciples as we grow richer! There are multitudes in our churches who would be far nearer Christ than they are ever likely to be, if they would literally obey the injunction to get rid of their wealth.

We are too apt to take such commands as applicable only to the individuals who received them, whereas, though, no doubt, the spirit, and not the letter, is the universal element in them, there are far more of us than we are willing to confess, who need to obey the letter in order to keep the spirit. What a depth of vulgar adoration of the power of money is in the disciples’ exclamation, ‘If rich men cannot get into the kingdom, who can get in!’ Or perhaps it rather means, If self-renunciation is the condition, who can fulfil it? The answer points us all to the only power by which we can do good, and overcome self; namely by God’s help. God is ‘good,’ and we can be good too, if we look to Him. God will fill our souls with such sweetness that earth will not be hard to part with.

3 The last paragraph of this passage teaches the reward of self-renunciation. Peter shoves his oar in, after his fashion. It would have been better if he had not boasted of their surrender, but yet it was true that they had given up all. Only a fishing-boat and a parcel of old nets, indeed, but these were all they had to give; and God’s store, which holds His children’s surrendered valuables, has many things of small value in it-cups of cold water and widows’ mites lying side by side with crowns and jewels.

So Jesus does not rebuke the almost innocent self-congratulation, but recognises in it an appeal to his faithfulness. It was really a prayer, though it sounded like a vaunt, and it is answered by renewed assurances. To part with outward things for Christ’s sake or for the kingdom’s sake-which is the same thing-is to win them again with all their sweetness a hundred-fold sweeter. Gifts given to Him come back to the giver mended by His touch and hallowed by lying on His altar. The present world yields its full riches only to the man who surrenders all to Jesus. And the ‘eternal life,’ which the ruler thought was to be found by outward deeds, flows necessarily into the heart which is emptied of self, that it may be filled with Him who is the life, and will be perfected yonder.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Luk 18:15-17

15And they were bringing even their babies to Him so that He would touch them, but when the disciples saw it, they began rebuking them. 16But Jesus called for them, saying, “Permit the children to come to Me, and do not hinder them, for the kingdom of God belongs to such as these. 17Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.”

Luk 18:15 ff We have been in an extended literary context from Luk 9:51 to Luk 18:14 which has no direct parallel in the other Synoptic Gospels. At Luk 18:15 Luke returns to the Markan chronology.

“they were bringing even their babies to Him so that He would touch them” We must remember that in the Jewish traditions of this day these children were not thought to be saved by the prayer of the rabbi, but blessed for a happy, healthy, and prosperous life. They were thought to be saved because they were a part of national Israel. Therefore, this context has nothing to do with the salvation of children. We are dealing with the concept of rabbinical blessings for little ones.

In this context, we clearly see the heart of Jesus.

1. Jesus really does care for little children

2. this is not a passage on children only, but primarily a passage on child-like faith (cf. Mat 18:3) that adults must have to be saved

3. Jesus always shows love to the neglected and ostracized groups of society like children, women, widows, and notorious sinners

This passage is similar to Matthew 18 with new believers being identified as little ones who believe in Jesus (cf. Mat 18:6).

“babies” The Greek term brephos can mean

1. an unborn child (cf. Luk 1:41; Luk 1:44)

2. a newly born baby (cf. Luk 2:12; Luk 2:16; Act 7:19)

3. older children (cf. Luk 18:15; 2Ti 3:15)

The Matthew (cf. Luk 19:13-15) and Mark (cf. Luk 10:13-16) parallels use the Greek term “children” (paidia), which also denotes a child of any age (cf. Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 298).

The whole purpose of Jesus’ analogy is that the children must be old enough to understand and exercise trust and faith in the gospel (i.e., childlike faith). For Jews this age of accountability was 13 years of age for boys (bar mitzvah) and 12 years for girls (bat mitzvah).

Luk 18:16 This verse contains two imperatives.

1. “permit” aorist active (cf. Mat 5:40)

2. “do not hinder” present active with negative particle, which usually means to stop an act in process.

This verse does not imply that the Kingdom belongs to children, but to those who have childlike trust and faith in Jesus (cf. Mat 19:13-15 and Mar 10:13-31).

Luk 18:17 “truly” This is literally “Amen.” See Special Topic at Luk 4:24.

“whoever does not receive the kingdom of God” There are several items that attract my attention.

1. “whoever” the gospel is for all but must be accepted, received, believed.

2. “receive” this is a negative contrast to Joh 1:12. The two verses use different words, but the theological concept is the same.

3. “the kingdom of God” this is a way of referring to the gospel of Jesus. Notice Joh 1:12 says “receive Him.” One’s entrance into the kingdom of God depends completely and totally on one’s faith/trust/belief in the gospel of Jesus, which is Jesus Himself. The simple and boundless trust of a child characterizes true faith.

4. the kingdom must be entered cf, Luk 13:24; Luk 18:24-25; Mat 18:3; Mar 10:15; Act 14:22.

“will not enter it at all” This is the strong double negative, which means “never, no never under any circumstances.” Simple, childlike trust is crucial, not just desirable. Believers must lean completely on God’s character and Jesus’ provision, not on their own merits or performance as a means of being accepted by God into the Kingdom of Heaven (cf. Rom 3:21-31). This is so difficult for self-righteous, legalistic, religious people of all ages and cultures.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

And they brought, &c. As in Mat 19:13-15, and Mar 10:13-16. A common custom for mothers to bring their babes for a Rabbi’s blessing.

also infants = infants also.

infants = their babes. See App-108.

touch. Supplemental in Luke.

saw. Greek. eidon. App-133.

Fuente: Companion Bible Notes, Appendices and Graphics

15-17.] LITTLE CHILDREN BROUGHT TO CHRIST. Here the narrative of Luke again falls in with those of Matthew and Mark, after a divergence of nearly nine chapters: see note on ch. Luk 9:51. Mat 19:13-15. Mar 10:13-16. The narrative part of our text is distinct from the two; the words of our Lord are verbatim as Mark: see notes on Matt. The place and time indicated here are the same as before, from ch. Luk 17:11.

Fuente: The Greek Testament

Luk 18:15. ) also infants. Therefore they hereby recognised (acknowledged) the humanity of Jesus. [These things occurred beyond Jordan, on His journey towards Jerusalem: Mat 19:1; Mat 19:13.-V. g.]

Fuente: Gnomon of the New Testament

Luk 18:15-17

28. JESUS BLESSING LITTLE CHILDREN

Luk 18:15-17

15 And they were bringing unto him also their babes,-It is thought that Jesus was still in Perea when this was spoken. Parallel records of this event are found in Mat 19:13-15; Mar 10:13-16. Mark gives a fuller record of this event than do the other writers. Matthew and Mark say that they brought to him “little children,” while Luke says “their babes”; the word that Luke uses means “babe” or “an infant.” They were evidently little children of tender age they were too small to “come” to Jesus and were “brought” to him; they were carried in their arms, or were led to Jesus. We are not told who brought them; probably the fathers and mothers or those who had them in charge. Some think that Jesus was about to depart from the place where he was, and hence the parents may have sought his blessings on their children before he left. They wanted Jesus to “touch them,” according to Luke; “that he should lay his hands on them, and pray,” according to Matthew. The disciples of Jesus rebuked those who brought the children. The disciples probably felt that the various duties of Jesus were too urgent for him to turn aside to bless little children.

16 But Jesus called them unto him,-Some think that Jesus called the parents with the children to him and addressed them, while others think that he addressed the disciples who had rebuked them. The context seems to indicate that he called the parents with the children to come closer to him and then rebuked his disciples for rebuking the parents. “Suffer the little children to come unto me.” The plea of Jesus is that the children be allowed to come to him and receive his blessings. No one has a right to forbid anyone’s coming to Jesus. “For to such belongeth the kingdom of God.” The thought seems to be from that which follows this statement, and the parable which precedes it, that Jesus was teaching the beauty of a humble and childlike spirit, and to commend such a spirit to his disciples for imitation. Evidently he does not say that the kingdom of heaven belongs to children, but “to such” does the kingdom of heaven belong. This idea is strengthened by the record given by Mark: “For to such belongeth the kingdom of God.” (Mar 10:14.)

17 Verily I say unto you, Whosoever shall not receive- This makes it clear that Jesus is here speaking of those who have the characteristics of a little child are the ones to whom the kingdom of God belongeth. If one does not have these characteristics “he shall in no wise enter therein.” No one can be saved without these characteristics; one can enter the church or the kingdom of God on earth only by receiving Christ. The meek, humble, and childlike disposition is characteristic of a citizen in the kingdom of God. Jesus here describes the spirit and frame of mind which are absolutely necessary to salvation; pride, self-righteousness, and self-exaltation must be laid aside; all must be converted and become as little children to enter the kingdom of God. (Mat 18:3.)

Fuente: Old and New Testaments Restoration Commentary

Chapter 23

Infants And The Kingdom Of God

This short passage of holy scripture sets before us one of our Masters most important lessons. Here our Saviour teaches us that all who enter into the Kingdom of God, all who are saved by the grace of God must come to Christ in simple faith, as little children.

Yet, very few passages in the New Testament have been so perversely twisted to teach false doctrine as these three verses. For that reason, I must, at least briefly, address two of the perverse things men most commonly use these verses to teach.

Infant Baptism

Papists and those who continue to practise the Romish ritual commonly refer to these verses as a defence of sprinkling water on babies, that which is commonly referred to as infant baptism.

If there were any place in the Bible where we might expect to find some mention or example of infant sprinkling, this would be the place; but that is not the case. This practice of what is called infant baptism is totally without foundation in holy scripture. There is not so much as one word in the Bible that teaches, or even implies it. And there is not a single example of it in the entire Bible. It is a practice of purely Roman Catholic origin. It is vainly hoped, by those who practise infant sprinkling, that the baby sprinkled with a little water is thereby regenerated, or at least given one foot up toward God. The practice is, of course, totally contrary to the plainest declaration of holy scripture, both with regard to salvation and baptism.

It is a complete contradiction of the gospel of Gods free and sovereign grace in Christ. Salvation does not come by water, be it much or little, but by grace. It is not the result of some mans priestly pretence, but of Gods sovereign operation.

Infant sprinkling is also totally contrary to the teaching of holy scripture about baptism. Baptism is immersion, picturing the death, burial, and resurrection of Christ, and our death, burial, and resurrection with him (Rom 6:3-6). It is called believers baptism, because only believers are to be baptized. Baptism is the believers public, symbolic confession of faith in Christ.

These verses are also used by many to defend the practice of talking little children into making a decision for Jesus and calling it salvation. I do not think, or suggest, that the Bible teaches what men call an age of accountability. That is not the issue. The issue is faith in Christ. Neither men and women, nor children, who are born of God, need to be manipulated into professing faith in Christ. Indeed, if someone talked you into a profession of faith, you know that it was no more than that. You may hold onto it until you go to hell; but what you have is not salvation, but just a religious profession. When God the Holy Spirit saves sinners, giving them faith in Christ, they are made willing disciples of the Son of God.

Exposition

Having said that, I will say no more, though much more needs to be said, said boldly, and said often about such perverse religious practices. Let me give you a brief exposition of these three verses. Then I will give you the Masters message in them.

And they brought unto him also infants. The word translated infants is used with regard to unborn children, little babies, and young children (Luk 1:41; Luk 1:44; Luk 2:12; Luk 2:16; Luk 18:15; Act 7:19; 2Ti 3:15; 1Pe 2:2). On this occasion, people brought these infants to the Saviour, just as others brought adults to him who were sick, that they might be healed by his touch, as we see in the next words.

That he would touch them. They brought these children to the Master that he might, as was his custom, heal them of their diseases by touching them.

But when his disciples saw it, they rebuked them. The disciples rebuked those who brought these sick children to the Master. We are not told why the disciples rebuked them. They may very well have had what they thought were good reasons for doing so. In fact, that appears to have been the case, because the Lord Jesus did not in any way scold them for their action. But this much is certain. They did not bring the children to the Saviour to be baptized by him. John Gill explained

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. Had this been then in use, they would scarcely have forbidden 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.

But Jesus called them unto him. The Lord Jesus called for these children who were brought to come to him. That fact is sufficient to tell us that these infants were not infants in the way we commonly speak of infants. They were obviously young children, probably less than twelve years old, but not new-born babies, or nursing babies. They were at least old enough to be capable of coming to the Master on their own.

When he called the children to himself, stretching out his arms to receive them, the Master said, to his disciples, suffer little children to come unto me, and forbid them not. Our Lord Jesus was such a gracious, humble, accommodating man that he readily seized the opportunity to tenderly embrace young children, take them on his lap, and minister to them. He was so gracious, gentle, and kind that young children were perfectly comfortable in approaching him.

For of such is the kingdom of God. It is as if our Lord said, Do not drive these children away from me. Let them come, and I will teach you something. These children are a good picture of what I require all my children to be: trusting and dependent, harmless and inoffensive, free from bitterness and malice, meek, modest, and humble, without pride, arrogance, and ambition, having no desire for greatness, just children.

Verily I say unto you, Whosoever shall not receive the kingdom of God, that is receive Christ as his King, believing his doctrine, bowing to his authority, obeying his will. As a little child, in simple faith, meekly, humbly, trusting him as Lord and Saviour. Shall in no wise enter therein. In a word, our Saviour here tells us that there is no true faith except that faith that is exemplified in childlike qualities. What a profound, needful, vital message this is! May God give us grace to receive it. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

Four Lessons

There are four things in our Lords message that must not go unnoticed. First, we must understand that when the Lord Jesus comes in saving power and grace into the lives of chosen sinners, he comes as a king to set up his kingdom. He does not come begging for admission. He comes into the hearts of chosen sinners in sovereign, omnipotent mercy. He binds Satan, spoils him of his goods, casts him out, and takes possession of his house.

Second, if we are to come into this kingdom, we must be brought to Christ the King, and brought into the kingdom as little children. Our Master says, Of such is the kingdom of heaven (Luk 18:17). Mark those words. There are children in every kingdom, and there are children in our Lords kingdom. John Newton once said, The majority of persons who are now in the kingdom of God are children. I would not argue the point. When I think of all the multitudes of babies who have died in infancy, who are now swarming in the streets of glory, I rejoice in Gods great wisdom and goodness. Though adults, generation after generation, die in rebellion and unbelief, countless multitudes of infant children have entered into the kingdom of heaven, saved by the grace of God, through the death of Christ, and forever sing the high praises of their great Redeemer and Friend before the eternal throne of his glory. Of such is the kingdom of heaven.

I have no hesitancy in asserting that infants dying in infancy (that includes the infants slaughtered in abortion, burned upon heathen altars, the infants of Papists, Mohammedans, and Buddhists) enter the kingdom God. I am fully convinced that all of our race who die in infancy are the objects of Gods eternal love, redeemed by the blood of Christ, and born again by God the Holy Spirit. Let others object, if they please. For my part, I am delighted with this. Everything I read in the Book of God convinces me of it. All who leave this world as babies are saved.

A few years ago, I received a lengthy, sad letter from a dear friend of mine in another state. She and her husband married fairly late in life, just two or three years earlier. They had been trying to have a child. You can imagine their elation when they learned that she was pregnant. Then, my dear friend miscarried. You can imagine their disappointment. She wrote to ask, Was my unborn child a human being? At what point is an unborn child a living person? Is my child in heaven? You can imagine my elation as I wrote back and said, Yes, your baby is one of Christs jewels, taken from your womb into his everlasting arms and into his glory.

How are they saved? How do they enter the kingdom? By works? By the exercise of their will? Of course not! They enter the kingdom by the mighty operations of Gods free grace. And if we enter the kingdom of God that is exactly the way we will enter it.

How do they receive the kingdom? Our Lord Jesus tells us that however they receive it, so must we receive it. Certainly, children do not receive it by birth or blood, for we are expressly told in Johns Gospel that the children of God are born not of blood nor of the will of the flesh. All privilege of descent is now abolished, and no baby enters into heaven because it was born of godly parents, neither shall any be shut out because his parents are atheists, or idolaters, or ungodly. If saved, as we assuredly believe they are, infants must be saved simply according to the will and good pleasure of God, because he has made them his own by election, redemption, and regeneration.

Notice this, too. They brought unto him infants. These young children were brought to Christ. The word means brought and presented. So sinners, if ever they enter into the kingdom of God, must be brought by God the Holy Spirit, brought by omnipotent, irresistible grace and power, and presented to Christ, presented to him as the reward of his souls travail. Thus, he shall see of the travail of his soul, and shall be satisfied.

Third, our Lord Jesus is a king and his kingdom a kingdom that must be received by faith. All Christs subjects want to be his subjects. All his servants are willing, voluntary, bondservants. We serve him because we want to serve him. All that is done in the service of Christ is done because of love and gratitude to him, freely and voluntarily. And, if ever you are saved, if ever you enter into the kingdom of God, you must come to Christ yourself, and receive Christ yourself. And his promise is, him that cometh unto me I will in no wise cast out.

Fourth, the primary thing in this short message is this: All who receive this King and kingdom, all who enter into the church and kingdom of God must do so as little children. Let me show you what that means.

Utter Dependence

A little child is completely and utterly dependent. That is as good and clear a picture of faith in Christ as I can imagine. Saving faith is complete, utter dependence upon Christ; dependence upon him alone as our Saviour (1Co 1:30-31), dependence upon him alone as our Lord (Pro 3:5-6), dependence upon him alone as our Advocate and Intercessor.

Modesty

A little child is humble, modest, unassuming. He knows that he is just a child. Being just a child, he owns nothing. Faith comes to Christ as absolute Lord and King, giving up all things to him, willingly acknowledging that all things are his. Possessing nothing, faith looks to Christ for everything, offering him nothing. We trust his expiation, not our experience. We trust his mediation, not our morality. We trust his work, not our works. We trust his sanctification, not our sanctity. We trust his Priesthood, not our piety. We trust his sacrifice, not our service.

Tender Love

A little child is tender and loving. The younger the child, the more this is true. A young child is crushed by a loving fathers disapproval, or a loving mothers frown. He loves mum and dad. He craves nothing more than to do for them, honour them, and enjoy their approval and delight.

So it is with Gods saints. I am not saying this is the way it is with religious people, or even with very devoted religious people. But this is the way it is with Gods people. Believers love Christ and want to serve and honour him (2Co 5:14-15; 1Jn 4:19).

When my daughter, Faith, was just four or five years old, she did something that illustrates this love-inspired service to Christ. I had been away preaching. As I neared home, I called to tell my wife when I would arrive. As I drove up to the house, I saw that beautiful little girl sitting on the front steps, waiting for her daddy. When I opened the door, before I could get out of my truck, she came running to greet me. As she ran, she pulled her hand from behind her back. She had picked a handful of dandelions for her daddy. As she ran, the wind started to blow. It blew all the fuzzy tops off those weeds. When Faith handed them to me, she started to cry, because her flowers were just ugly stems. I started to cry, too, because they were the most beautiful flowers I had ever seen. How so? She had picked those dandelions just for me, just because of her love for me, just because she wanted to do something to please me. That made those ugly dandelion weeds, that no one wants, more beautiful to me than any flower on earth. That is just the way Gods people serve Him; and that is just the way he receives our wretched attempts at honouring him for Christs sake (1Pe 2:5).

Sincerity

A little child is an open book, honest, sincere, and without guile. Pretence, hypocrisy, and show are things a little child plays. He doesnt try to live them. Did you ever listen to a little child pray? He does not try to frame his words in impressive sentences, or attempt to show what he knows. The little child simply tells the Lord God what he wants, what he wants to know, and gives thanks.

Teachable

Children are teachable. They are not just teachable. They are anxious to learn. Little children do not have to be convinced of anything by argument and reason, science and logic. They simply embrace the things plainly revealed to them. That is why they learn so much so quickly. They never debate the obvious. They do not try to make simple things complex.

When our grandson, Will, was five or six years old, he and his dad were walking around in a store chatting. Doug had been talking to him about God creating all things. As Doug was looking at some doors, Will said, God made that door. Doug smiled, and began to explain the process of the door being manufactured by men, who got the wood from trees God had made, with the skills God had given them. When his dad finished explaining the details, Will responded, Thats what I said, God made the door. He had learned what his father taught him about God making everything. The detailed explanation was not needed.

Not Envious

A little child is relatively free of envy and ambition. Those things they learn by observing us. Two children who are friends do not even think about what the other is wearing, how big or little their houses are, what kind of car their parents drive, how much money their parents have in the bank, or what their family heritage is. And they pay no attention to the colour of their skin.

Forgiving

One more thing you cannot help observing about children. They are quick to forgive. God give us grace ever to come to him, as little children, trusting the Lord Jesus Christ, forgiving as we have been forgiven (Eph 4:32 to Eph 5:2).

And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

Fuente: Discovering Christ In Selected Books of the Bible

they brought: 1Sa 1:24, Mat 19:13-15, Mar 10:13-16

they rebuked: Luk 9:49, Luk 9:50, Luk 9:54

Reciprocal: 1Sa 1:25 – brought 2Ch 33:12 – humbled Mar 10:14 – Suffer Luk 18:39 – rebuked

Fuente: The Treasury of Scripture Knowledge

7

This paragraph is explained at Mat 19:13-14.

Fuente: Combined Bible Commentary

And they brought unto him also infants, that he would touch them: but when his disciples saw it; they rebuked them.

[But when his disciples saw it, they rebuked them.] “Wicked Israelites’ little ones shall not come into the world to come: wicked heathen’s little ones all men confess they shall not come into the world to come. From what time is a little child capable of the world to come? R. Chaijah and R. Simeon Bar Rabbi; one of them saith, From the time wherein he is born. The other saith, From the time that he can speak. Rabbona saith, From the time it is begot. Rabh Nachman Bar Isaac saith, From the time he is circumcised; R. Meir saith, From the time that he can answer, Amen.”

Whether this question was handled in the schools or no in the times of the apostles, it is very probable they took this bringing of little children to Christ ill, because (if they might be judges) they were not capable of the kingdom of heaven. And indeed our Saviour’s answer to them seems to favour this conjecture of ours: “Is it so indeed, that you suppose such as these unfit and incapable? I tell you, that of such is the kingdom of God.”

Fuente: Lightfoot Commentary Gospels

LET us observe, for one thing, in this passage, how ignorantly people are apt to treat children, in the matter of their souls. We read that there were some who “brought their infants to Jesus that he would touch them: but when His disciples saw it, they rebuked them.” They thought most probably that it was mere waste of their Master’s time, and that infants could derive no benefit from being brought to Christ. They drew from our Lord a solemn rebuke. We read that “Jesus called them unto Him, and said, Suffer little children to come unto me, and forbid them not.”

The ignorance of the disciples does not stand alone. On few subjects, perhaps, shall we find such strange opinions in the churches, as on the subject of the souls of children. Some think that children ought to be baptized, as a matter of course, and that if they die unbaptized they cannot be saved. Others think that children ought not to be baptized, but can give no satisfactory reason why they think so.-Some think that all children are regenerate by virtue of their baptism. Others seem to think that children are incapable of receiving any grace, and that they ought not to be enrolled in the Church till they are grown up.-Some think that children are naturally innocent, and would do no wickedness unless they learned it from others. Others think that it is no use to expect them to be converted when young, and that they must be treated as unbelievers till they come to years of discretion.-All these opinions appear to be errors, in one direction or another. All are to be deprecated, for all lead to many painful mistakes.

We shall do well to get hold of some settled scriptural principles about the spiritual condition of children. To do so may save us much perplexity, and preserve us from grave false doctrine.

The souls of young children are evidently precious in God’s sight. Both here and elsewhere there is plain proof that Christ cares for them no less than for grown-up people.-The souls of young children are capable of receiving grace. They are born in sin, and without grace cannot be saved. There is nothing, either in the Bible or experience, to make us think that they cannot receive the Holy Ghost, and be justified, even from their earliest infancy.-The baptism of young children seems agreeable to the general tenor of Scripture, and the mind of Christ in the passage before us. If Jewish children were not too young to be circumcised in the Old Testament dispensation, it is exceedingly hard to understand why Christian children should be too young to be baptized under the Gospel. Thousands of children, no doubt, receive no benefit from baptism. But the duty of baptizing them remains the same.-The minds of young children are not unequal to receiving religious impressions. The readiness with which their minds receive the doctrines of the Gospel, and their consciences respond to them, is matter of fact well known to all who have anything to do with teaching.-Last, but not least, the souls of children are capable of salvation, however young they may die. To suppose that Christ will admit them into His glorified Church, and yet maintain that He would not have them in His professing Church on earth, is an inconsistency which can never be explained.

These points deserve calm consideration. The subject is unquestionably difficult, and one on which good men disagree. But in every perplexity about it we shall find it good to return again and again to the passage before us. It throws a strong light on the position of children before God. It shows us in general terms the mind of Christ.

Let us observe, for another thing, in this passage, the strong declaration which our Lord Jesus Christ makes about infants. He says, “Of such is the kingdom of God.”

The meaning of these words no doubt is a matter of dispute. That they were not meant to teach that children are born sinless and innocent, is abundantly clear from other parts of Scripture. “That which is born of the flesh is flesh.” (Joh 3:6.) A threefold lesson is probably contained in our Lord’s words. To that threefold lesson we shall do well to take heed.

“Like such as little children,” all saints of God should strive to live. Their simple faith and dependence on others,-their unworldliness and indifference to earthly treasures,-their comparative humility, harmlessness, and freedom from deceit,-are points in which they furnish believers with an excellent example. Happy is he who can draw near to Christ and the Bible in the spirit of a little child!

“Out of such as little children,” the Church of God on earth ought to be constantly recruited. We should not be afraid to bring them to baptism even in their earliest infancy, and to dedicate them to Christ from the beginning of their days. Useless and formal as baptism often is, it is an ordinance appointed by Christ Himself. Those who use it with prayer and faith may confidently look for a blessing.

“Of such as little children,” the kingdom of God in glory will be largely composed. The salvation of all who die in infancy may confidently be expected. Though sin has abounded, grace has much more abounded. (Rom 5:20.) The number of those in the world who die before they “know good from evil” is exceedingly great. It is surely not too much to believe that a very large proportion of the glorified inhabitants of heaven will be found at length to be little children.

Let us leave the whole passage with a deep sense of the value of children’s souls, and with a settled resolution to “put on the mind of Christ” in all our dealings with them. Let us regard children as a most important part of Christ’s professing Church, and a part which the great Head of the Church does not like to see neglected. Let us train them from their earliest infancy in godly ways, and sow the seed of Scripture truth in their minds, with strong confidence that it will one day bear fruit.

Let us believe that they think more, and feel more, and consider more, than at first sight appears; and that the Spirit is often working in them, as really and truly as in old people. Above all, let us often name them before Christ in prayer, and ask Him to take them under His special charge. He never changes. He is always the same. He cared for boys and girls when He was upon earth. Let us not doubt that He cares for them at the right hand of God in heaven.

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Notes-

v15.-[And they brought, &c.] The connection between this passage and the parable preceding it should not be overlooked. Our Lord had just been speaking of humility. He now gives a practical illustration of His delight in humility, by His treatment of little children.

[Infants.] Let this word be carefully noted. The Greek word admits of only one sense. It is children of the youngest and tenderest age. It is the same word used in Luk 1:41, Luk 1:44; Luk 2:12, Luk 2:16; 1Pe 2:2. It is impossible to interpret the expression as meaning young persons come to years of discretion.

[Touch them.] There is reference here in all probability to the Jewish habit of laying hands on a child and blessing it. We have an instance in the case of Jacob blessing Joseph’s children. (Gen 48:14.)

[They rebuked them.] Comparing this passage with the parallel one in Mark, we see that it was the persons who brought the children who were rebuked by the disciples.

v16.-[Jesus called them.] The word “them” in this place applies to the infants, and not to their parents and friends. Our Lord specially addressed Himself to the children.

[Of such is the kingdom of God.] Considering the verse which follows these words, and the parable which precedes it, it seems probable that the principal idea in our Lord’s mind was to set before us the beauty of a humble and child-like spirit, and to commend such a spirit to His disciples for imitation. We need not however exclude from this sentence the other and further meanings which I have mentioned in the exposition.

Undoubtedly the expression is not a proof of infant baptism. To establish the right of infants we must look elsewhere,-to the circumcision of children under the law,-to the baptism of whole families in the Acts,-to the striking absence of any hint in the New Testament, that children were not to be formally admitted into the church by an outward ordinance under the Gospel, as they had been under the law,-and not least to the remarkable fact mentioned by Lightfoot, that the children of all proselytes admitted into the Jewish Church by Baptism before our Lord’s time, were always baptized together with their parents.

Nevertheless the passage before us will always remain a strong testimony of our Lord Jesus Christ’s care for little children. There is a deep significance in His rebuke of those who would, have kept infants from Him, which deserves serious consideration.

v17.-[Verily I say unto you, &c.] The lesson of this verse admits of only one interpretation. It describes the spirit and frame of mind which are absolutely necessary to salvation. Pride, high thoughts, and self-righteousness, must be laid aside. We must be converted and become as little children. (Mat 18:3.)

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 18:15-17. CHILDREN BROUGHT TO CHRIST. See on Mat 19:13-15; Mar 10:13-16.

Their infants (Luk 18:15). Luke is more exact here.

Called them (Luk 18:16), i.e., the infants. Peculiar to Luke. The call to the infants could be obeyed only by the parents. Luke omits all mention of the act of blessing.

Luk 18:18-30. THE QUESTION OF A RICH RULER, and subsequent conversations. See on Mat 19:16-30; Mar 10:17-31. The narrative of Luke closely resembles that of Mark, but is briefer. One new detail is presented, that this man was a ruler (Luk 18:18).

Luk 18:31-34. THE FULLER PROPHECY OF OUR LORDS PASSION. See on Mat 20:17-19; Mar 10:32-34. In all three accounts this conversation marks the final journeying to Jerusalem. The reference to the prophets in Luk 18:31 and the whole of Luk 18:34 are peculiar to Luke. He omits any mention of the betrayal, which is distinctly announced by Matthew and implied in Marks account.

Fuente: A Popular Commentary on the New Testament

Luk 18:15-17. They brought unto him infants, &c. The contents of these verses we had Mat 19:13-15; Mar 10:13-16; where see the notes. The passage very fitly follows the story of the publican, as a confirmation of the truth which was to be illustrated by that parable, that those shall be accepted with God and honoured, who humble themselves, and that Christ has in store for them the choicest and best blessings.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4. The Children brought to Jesus: Luk 18:15-17.

Vers. 15-17. It is here that Luke’s narrative rejoins Matthew’s (Mat 19:14) and Mark’s (Mar 10:13), after having diverged from them at Luk 9:51. Jesus is in Peraea. Of his sojourn in this province Matthew and Mark have as yet related only one factthe conversation with the Pharisees regarding divorce, summarily reproduced by Luke, Luk 16:13-19.

By the phrase: even infants ( …), Luk 18:15, Luke would indicate that the consideration enjoyed by Jesus had reached its height. Mothers brought him even their nurslings. The article before denotes the category.

The apostles think that this is to abuse the goodness and time of their Master. Mark, who likes to depict moral impressions, describes the indignation felt by Jesus () on perceiving this feeling. Luke is less severe,the evangelist who is accused of abusing the Twelve. After calling back those little ones who were being sent away (), Jesus instructs His disciples in respect of them. Matthew, as usual, summarizes.

There is in children a twofold receptivity, negative and positive, humility and confidence. By labour expended on ourselves, we are to return to those dispositions which are natural to the child. The pronoun , of such, does not refer to other children, such as those present, but to all those who voluntarily put on the dispositions indicated. Jesus, according to Mark, clasped those children tenderly in His arms, and put His hands on them, blessing them. Matthew speaks only of the imposition of hands. These touching details are omitted by Luke. For what reason, if he knew them? They agreed so well with the spirit of his Gospel! Volkmar (Die Evangel. p. 487) explains this omission by the prosaic character of Luke (!). According to the same author, these little children represent the Gentiles saved by grace. Party dogmatics, even in this the simplest narrative of the Gospel!

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

XCIX.

BLESSING CHILDREN. CONCERNING CHILDLIKENESS.

(In Pera.)

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]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

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 Gods 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.

Fuente: William Godbey’s Commentary on the New Testament

Luk 18:15-17. Jesus Blesses the Children (Mar 10:13-16*, Mat 19:13-15*).Lk. makes the children babes.

Fuente: Peake’s Commentary on the Bible

18:15 {f} And they brought unto him also infants, that he would touch them: {4} but when [his] disciples saw [it], they rebuked them.

(f) The children were tender and young in that they were brought, which appears more evidently in that they were infants. (Ed.)

(4) To judge or think of Christ after the reason of the flesh is the cause of infinite corruptions.

Fuente: Geneva Bible Notes

2. An illustration of humility 18:15-17 (cf. Matthew 10:13-16; Mark 19:13-15)

Luke included this incident of Jesus receiving children to illustrate the humility that is necessary for someone to receive salvation. The idea of humility is the connecting link with what precedes. Humility is necessary to receive God’s grace.

Since Luk 9:50 Luke departed from the general narrative that Matthew and Mark recorded and included much material that does not appear in those Gospels. Here at Luk 18:15 he rejoined the story line of the other synoptic writers. There is more duplication of incidents in the chapters that follow than we have seen recently.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The antecedent of "they" (NASB) is the "people" generally (NIV). People brought their infants (Gr. brephe) to Jesus so He would pray for God to bless them (cf. Mat 19:13). Luke alone used brephe probably to stress the dependent condition of these children. It was customary for the Jews to bring their small children to rabbis for blessings. [Note: Carson, p. 420.] The disciples probably discouraged the parents from doing this because they thought Jesus had more important things to do.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)