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Exegetical and Hermeneutical Commentary of Matthew 19:13

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

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

Fuente: The Cambridge Bible for Schools and Colleges

13 15. Little Children are brought to Christ

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

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

Fuente: The Cambridge Bible for Schools and Colleges

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

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

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

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

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

Fuente: Albert Barnes’ Notes on the Bible

Mat 19:13-15

Then were there brought unto Him little children.

The children for Christ

I. They need the Saviour.

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

2. They are naturally blind and dark.

3. Nor let us forget that they are guilty.

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

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

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

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

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

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

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

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

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

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

A sermon on Sunday-school work

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

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

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

1. The spirituality of the religion.

2. Its disinterestedness.

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

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

Little children brought to Christ

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

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

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

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

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

Reflections on the incident

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

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

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

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

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

Our likeness to little children.

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

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

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

4. They are innocent and do not hurt.

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

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

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

Suffer little children to come

I. What mothers want for their children.

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

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

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

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

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

Jesus and children

The most beautiful scene in the Bible.

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

II. Jesus is deeply interested in children.

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

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

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

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

II. How should little children come to Christ.

1. By thought.

2. Prayer.

3. Obedience.

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

1. Idleness.

2. The mockeries of your playfellows.

3. Satan.

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

Blessing by imposition of hands

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

Christianity cares for children

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

Children specially susceptible of spiritual induences.

In their case there is still-

1. Confidence, instead of scepticism.

2. Self-surrender, instead of distrust.

3. Truth, instead of hypocrisy.

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

Ideas of women and children in the East

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

How children are forbidden

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

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

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

Christs example of dealing with children

1. His sympathy for and with children.

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

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

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

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

A sermon to mothers

I. A mothers love.

II. A mothers responsibility.

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

Maternal influence on children

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

Early conversion

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

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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

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

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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

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

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

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

Then were there brought unto him little children,…. It does not appear that they were new born babes; the words used by either of the evangelists do not always signify such, but are sometimes used of such as are capable of going alone; yea, of receiving instructions, of understanding the Scriptures, and even of one of twelve years of age, Mt 18:2 nor is it probable that infants just born, or within a month, should be had abroad. Moreover, these were such as Christ called unto him,

Lu 18:16 and were capable of coming to him of themselves, as his words following suppose; nor does their being brought to him, or his taking them in his arms, contradict this; since the same things are said of such as could walk of themselves, Mt 12:22 Mr 9:36. Nor is it known whose children they were, whether their parents were believers or unbelievers, nor by whom they were brought: but the end for which they were brought is expressed,

that he should put his hands on them, and pray; not that he should baptize them, nor did he; which may be concluded from the entire silence of all the evangelists; and from an express declaration that Christ baptized none; and from the mention of other ends for which they were brought, as that Christ should “touch” them,

Mr 10:13 as he sometimes used to do persons, when he healed them of diseases; and probably some of those infants, if not all of them, were diseased, and brought to be cured; otherwise, it is not easy to conceive what they should be touched by him for: or as here, that he might put his hands on them, and pray over them, and bless them, as was usual with the Jews to do; see Ge 48:14 and it was common with them to bring their children to venerable persons, men of note for religion and piety, to have their blessing and prayers y:

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

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

Fuente: John Gill’s Exposition of the Entire Bible

Christ’s Tenderness to Children.

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

We have here the welcome which Christ gave to some little children that were brought to him. Observe,

I. The faith of those that brought them. How many they were, that were brought, we are not told; but they were so little as to be taken up in arms, a year old, it may be, or two at most. The account here given of it, is, that there were brought unto him little children, that he should put his hands on them, and pray, v. 13. Probably they were their parents, guardians, or nurses, that brought them; and herein, 1. They testified their respect to Christ, and the value they had for his favour and blessing. Note, Those who glorify Christ by coming to him themselves, should further glorify him by bringing all they have, or have influence upon, to him likewise. Thus give him the honour of his unsearchable riches of grace, his overflowing, never-failing, fulness. We cannot better honour Christ than by making use of him. 2. They did a kindness to their children, not doubting but they would fare the better, in this world and the other, for the blessing and prayers of the Lord Jesus, whom they looked upon at least as an extraordinary person, as a prophet, if not as a priest and king; and the blessings of such were valued and desired. Others brought their children to Christ, to be healed when they were sick; but these children were under no present malady, only they desired a blessing for them. Note, It is a good thing when we come to Christ ourselves, and bring our children to him, before we are driven to him (as we say) by woe-need; not only to visit him when we are in trouble, but to address ourselves to him in a sense of our general dependence on him, and of the benefit we expect by him, this is pleasing to him.

They desired that he would put his hands on them, and pray. Imposition of hands was a ceremony used especially in paternal blessings; Jacob used it when he blessed and adopted the sons of Joseph, Gen. xlviii. 14. It intimates something of love and familiarity mixed with power and authority, and bespeaks an efficacy in the blessing. Whom Christ prays for in heaven, he puts his hand upon by his Spirit. Note, (1.) Little children may be brought to Christ as needing, and being capable of receiving, blessings from him, and having an interest in his intercession. (2.) Therefore they should be brought to him. We cannot do better for our children than to commit them to the Lord Jesus, to be wrought upon, and prayed for, by him. We can but beg a blessing for them, it is Christ only that can command the blessing.

II. The fault of the disciples in rebuking them. They discountenanced the address as vain and frivolous, and reproved them that made it as impertinent and troublesome. Either they thought it below their Master to take notice of little children, except any thing in particular ailed them; or, they thought he had toil enough with his other work, and would not have him diverted from it; or, they thought if such an address as this were encouraged, all the country would bring their children to him, and they should never see an end of it. Note, It is well for us, that Christ has more love and tenderness in him than the best of his disciples have. And let us learn of him not to discountenance any willing well-meaning souls in their enquiries after Christ, though they are but weak. If he do not break the bruised reed, we should not. Those that seek unto Christ, must not think it strange if they meet with opposition and rebuke, even from good men, who think they know the mind of Christ better than they do.

III. The favour of our Lord Jesus. See how he carried it here.

1. He rebuked the disciples (v. 14); Suffer little children, and forbid them not; and he rectifies the mistake they went upon, Of such is the kingdom of heaven. Note, (1.) The children of believing parents belong to the kingdom of heaven, and are members of the visible church. Of such, not only of such in disposition and affection (that might have served for a reason why doves or lambs should be brought to him), but of such, in age, is the kingdom of heaven; to them pertain the privileges of visible church-membership, as among the Jews of old. The promise is to you, and to your children. I will be a God to thee and thy seed. (2.) That for this reason they are welcome to Christ, who is ready to entertain those who, when they cannot come themselves, are brought to him. And this, [1.] In respect to the little children themselves, whom he has upon all occasions expressed a concern for; and who, having participated in the malignant influences of the first Adam’s sin, must needs share in the riches of the second Adam’s grace, else what would become of the apostle’s parallel? 1Co 15:22; Rom 5:14; Rom 5:15, c. Those who are given to Christ, as part of his purchase, he will in no wise cast out. [2.] With an eye to the faith of the parents who brought them, and presented them as living sacrifices. Parents are trustees of their children’s wills, are empowered by nature to transact for their benefit and therefore Christ accepts their dedication of them as their act and deed, and will own these dedicated things in the day he makes up his jewels. [3.] Therefore he takes it ill of those who forbid them, and exclude those whom he has received: who cast them out from the inheritance of the Lord, and say, Ye have no part in the Lord (see Josh. xxii. 27); and who forbid water, that they should be baptized, who, if that promise be fulfilled (Isa. xliv. 3), have received the Holy Ghost as well as we, for aught we know.

2. He received the little children, and did as he was desired; he laid his hands on them, that is, he blessed them. The strongest believer lives not so much by apprehending Christ as by being apprehended of him (Phil. iii. 12), not so much by knowing God as by being known of him (Gal. iv. 9); and this the least child is capable of. If they cannot stretch out their hands to Christ, yet he can lay his hands on them, and so make them his own, and own them for his own.

Methinks it has something observable in it, that, when he had done this, he departed thence, v. 15. As if he reckoned he had done enough there, when he had thus asserted the rights of the lambs of his flock, and made this provision for a succession of subjects in his kingdom.

Fuente: Matthew Henry’s Whole Bible Commentary

Rebuked them ( ). No doubt people did often crowd around Jesus for a touch of his hand and his blessing. The disciples probably felt that they were doing Jesus a kindness. How little they understood children and Jesus. It is a tragedy to make children feel that they are in the way at home and at church. These men were the twelve apostles and yet had no vision of Christ’s love for little children. The new child world of today is due directly to Jesus.

Fuente: Robertson’s Word Pictures in the New Testament

This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessing; but when they are presented to him, he gently and kindly receives them, and dedicates them to the Father (611) by a solemn act of blessing. We must observe the intention of those who present the children; for if there had not been a deep-rooted conviction in their minds, that the power of the Spirit was at his disposal, that he might pour it out on the people of God, it would have been unreasonable to present their children. There is no room, therefore, to doubt, that they ask for them a participation of his grace; and so, by way of amplification, Luke adds the particle also; as if he had said that, after they had experienced the various ways in which he assisted adults, they formed an expectation likewise in regard to children, that, if he laid hands on them, they would not leave him without having received some of the gifts of the Spirit. The laying on of hands (as we have said on a former occasion) was an ancient and well known sign of blessing; and so there is no reason to wonder, if they desire that Christ, while employing that solemn ceremony, should pray for the children At the same time, as the inferior are blessed by the better, (Heb 7:7,) they ascribe to him the power and honor of the highest Prophet.

Mat 19:13

. But the disciples rebuked them. If a crown (612) had been put on his head, they would have admitted it willingly, and with approbation; for they did not yet comprehend his actual office. But they reckon it unworthy of his character to receive children; and their error wanted not plausibility; for what has the highest Prophet and the Son of God to do with infants? But hence we learn, that they who judge of Christ according to the feeling of their flesh are unfair judges; for they constantly deprive him of his peculiar excellencies, and, on the other hand, ascribe, under the appearance of honor, what does not at all belong to him. Hence arose an immense mass of superstitions, which presented to the world a fancied Christ. (613) And therefore let us learn not to think of him otherwise than what himself teaches, and not to assign to him a character different from what he has received from the Father. We see what happened with Popery. They thought that they were conferring a great honor on Christ, if they bowed down before a small piece of bread; but in the sight of God it was an offensive abomination. Again, because they did not think it sufficiently honorable to him to perform the office of an Advocate for us, they made for themselves innumerable intercessors; but in this way they deprived him of the honor of Mediator.

(611) “ A Dieu son Pere;” — “to God his Father.”

(612) “ Une couronne royale;” — “a royal crown.”

(613) “ Un Christ faict a la fantasie des hommes;” — “a Christ made according to the fancy of men.”

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Mat. 19:13. Then.The concurrence of St. Matthew and St. Mark seems to show that this occurrence is immediately connected in point of time with that narrated in the preceding verses. If so, it is worthy of notice that this action of our Lord, in blessing little children, and thus sanctifying the marriage-tie and its offspring, should have followed a saying which His disciples erroneously understood as involving the consequence that it is not good to marry, and in which the perverse ingenuity of a modern critic (see Strauss Life of Jesus, 79) has attempted to discover a trace of the asceticism of the Essenes (Mansel). Little children ().Not only little boys and girls, but also infants or babes, as is evident from the term of Luk. 18:15 (Schaff). Put His hands on them, and pray.It appears that it was customary for Jewish infants to be taken to the synagogue to be blessed by the Rabbi (Smiths Dictionary of the Bible, article Synagogue, note E). Rebuked them.As also those who brought them (Mar. 10:13). Bengel supposes the greater part of the disciples to have been unmarried.

Mat. 19:14. Of such is the kingdom of heaven.That is, the kingdom of heaven belongs to such as these, is theirs as by inheritance (Plumptre).

Mat. 19:15. Laid His hands on them.No unmeaning act, therefore infants are capable of receiving a blessing, though not conscious of an obligation (Carr).

MAIN HOMILETICS OF THE PARAGRAPH.Mat. 19:13-15

The rights of infants.We are not told why the disciples tried to prevent these little ones from being brought to the Saviour; but we have reason to believe that there were not a few others who shared in their views. It is certainly singular that this is the only occasion on which we read of any marked attempt of the kind, and that this occurred so late in the course of His ministry and on the other side of the Jordan. Nor does it seem easy to point to any other great teacher of men who showed himself so specially ready as the Saviour did here to teach and welcome the young. How this came to be so, therefore, in His case, is a very natural point of inquiry. How came He to be so seriously angry, as it is evident that He was, with those who would have kept these children away? (Mar. 10:14). Partly, we think, because of that which is usually true of little children themselves, and partly because of that which is always true of the Saviour Himself.

I. About little children.There is that, first, in their nature which makes them suitable for being brought to the Saviour. Far from being unfit for this, as the disciples seem to have considered, there are no others so fit, as a matter of fact. Of suchof such primarilyof such-like exclusivelyis the kingdom of heaven (see Mar. 10:15). This is true, on the one hand, with regard to the docility of their nature. Older persons too often think that they know; and so are unwilling to learn. The only thing little children do know is, that they require to be taught. True, also, in regard to the general trustfulness of their nature. They have not yet learned to believe only the half of what is told them. True, once more, in regard to the comparative innocence of their age. In many things they are not as yet committed to wrong; not accustomed yet to do evil. All these things make it a comparatively hopeful enterprise to bring infants to the Saviour. How few there are of them who do not smile upon those whom they find smiling upon them! How likely they are, therefore, to be at least responsive to the love of the Saviour Himself. Also, it may be, there was that in their age itself which drew the Saviour to these. When you have really gained a babe, you may hope that you have done so for the rest of its life. That you have prevented both evil and its consequences, therefore, in such a case, in an almost incalculable degree; and have shut the door against innumerable heart-aches and reproaches and pangs and approaches, at least, to despair. And you may also hope, therefore, that you have set up an influence for good which shall do the same, during its course, for many others beside. A saved infant, in short, may mean a saved nation; a rescued germ, a whole succession of harvests, in process of time. Well, therefore, may we understand the Saviour wishing to have such at His feet. Nothing more hopeful, nothing more probably helpful, could there very well be!

II. About the Saviour Himself.The considerations we have named have had to do principally with the work of the Saviour. Humanly speaking, little children are the most likely to be gained; and the most likely, also, when so gained, to lead to other gains too. But even apart from this, there would be that in Himself, we think, which would make Him yearn over them much. His native holiness, for example, would make their comparative innocence especially attractive in His eyes. How charming to all of us is the absolute ignorance of the little ones about certain descriptions of evil! How delightful to see things which tempt more developed natures to what is vile and unworthy passing over their baby natures without a suggestion of wrong! And how especially delightful, therefore, to Him as the Holy One of God would be this sweet incapacity on their part even for thinking amiss in this way! In their childish company He would be away from much from which He was never far away among men. So, on the other hand, would it be in connection with the overflowing compassion of His nature. How touching a sight to all pitying eyes is the comparative helplessness of the little ones! How urgent an appeal to all feeling hearts is their cry for assistance! The very anger it sometimes arouses is itself a testimony to its potency. How deeply would it tell, therefore, though in an opposite direction, on the blessed Saviour Himself. Amongst the many famishing ones around Him on one memorable occasion, He specially remembered those who were probably most weary as having come from afar (Mar. 8:3). Amongst the many weak ones at the Pool of Bethesda, He selected one who appears to have suffered most and longest of all (Joh. 5:5-7). How would He be drawn, therefore, on similar grounds to the case of these babes. And how His every word, therefore, as well as every action recorded, showed the tenderness of His love in this case! (Mar. 10:16).

Let us take care, therefore, if we would be His disciples indeed, that there is a like tenderness in ourselves. Let us love the little ones both for their own sake and for that of the church. Let us love them for His sake as well as their own. It is one of the marks of the true gospel that it is preached to the poor (Mat. 11:5; Luk. 4:18). It is another mark that it has a special welcome for the lambs of the flock (Isa. 40:11; Mat. 20:15-16). Happy those on whose hearts this double attestation is found!

HOMILIES ON THE VERSES

Mat. 19:13-15. Christ blessing the children.A picture:

I. Of Godly parents.

II. Of narrow religionists.

III. Of a loving Christ.

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

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

Mat. 19:13. The relation of children to the history of Jesus Christ.

1. There were children in the time of Christ.
2. These children heard and saw Christ.
3. Children were the objects of His merciful and miraculous interposition.
4. Children were the objects of His sincere affection.
5. The Saviour employed children to illustrate great principles.
6. Christ uttered concerning children great and important truths.J. Viney.

Mat. 19:14. The childrens Christ.Jean Paul Richter is said to have summed up his creed in the words: I love God and every little child. Such words are but a faint echo of a greater than Richter, who said: Suffer little children, etc. Christ threw a glorious halo around the head of childhood, and threw wide open to them the gates of His kingdom. There is no incident in the life of Christ so tender and beautiful as that of blessing the children on His last journey.

I. Christs conception of the capacity of children for religion.His words are as wonderful as the act was beautiful. He declares that instead of these being shut out, the very kingdom is made up only of such. And if grown-up people enter, it is only by being converted, and made again as little children. All children are born in the kingdom. By a strange perversity we have been taught the reverse: that all children were the children of wrath and corruption until the saving grace of God made them of the household of faith. Original sin has loomed so largely, that original grace has been quite forgotten. Yet we are plainly told that as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life (Rom. 5:18). And because of Christs atonement, no child is ever born a child of the devil. The taint of sin has entered our soul, and we inherit terrible tendencies and possibilities of evil. But there is also given a measure of the Spirit to every man born into the world, and all are born under the covenant of reconciliation and grace. Some will ask, where then comes the need of conversion? In children conversion is the voluntary acceptance of the relationship into which the death of Christ has placed them. There is no condemnation where there is no power of choice. Sin is in the will. And there comes a time when the will must assert itselfon one side or the other. Then the choice is made; and when made for righteousness the child puts its name to the covenant in Christ Jesus. There may or may not be excitement. The great point is the surrender of the will to Christ. Convulsion is no necessary part of conversion.

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

III. In the teaching of Christ the child-life is the ideal life.(Mat. 18:3; Luk. 9:46, etc.) Such a standard is unique. The world exalts strength, bravery, majesty, wisdom, wealth. Gentleness is the truest strength; humility the path to exaltation; simplicity the truest wisdom; trust the greatest safeguard; and love the key that opens the treasures of the world.S. Chadwick.

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

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

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

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

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

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

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

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

Section 48

JESUS BLESSES THE LITTLE CHILDREN (Parallels: Mar. 10:13-16; Luk. 18:15-17)

TEXT: 19:1315

13 Then were there brought to him little children, that he should lay his hands on them, and pray: and the disciples rebuked them. 14 But Jesus said, Suffer the little children, and forbid them not, to come unto me: for to such belongeth the kingdom of heaven. 15 And he laid his hands on them and departed hence.

THOUGHT QUESTIONS

Do you think that Jesus had ever blessed little children before? If so, why do the disciples object only here? If not, is there anything indicated here about the nature of the people in Perea who would desire this for their children, something that people elsewhere did not feel?

Why would these parents have brought their children to Jesus to be blessed? What, do you suppose, was in their minds as they did so? That is, what positive good did they imagine such a blessing would bring their children?

In what sense is it true that the Kingdom of God belongs to such? If the Kingdom really belongs to God, how is it also true that it can belong to such as those who are like children? Explain the meaning of belong in each case.

Jesus said, Let the children come to me, and yet it was their parents who brought them, i.e. they did not necessarily COME on their own without their parents. So, what does the Lord expect us to understand about HOW the children are to come?

Mark and Luke add here the warning: Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. What is there in common between receiving and being like a child?

List several possible reasons why the disciples rebuked the parents for bringing their children to Jesus.

Of what principles in Jesus Sermon on Personal Relationships in Matthew 18 is this section an illustration?

PARAPHRASE AND HARMONY

Now there were some people who were bringing their childrenyes, even babiesto Jesus, so He could lay His hands on their heads and pray. But when His disciples saw their intentions, they criticized and scolded the parents who brought them. Jesus was furious when He saw what was going on, and called them all back to Him. Let the children come to me! Do not stop them from doing it, because the Kingdom of God belongs to people like this! I can guarantee you that unless a person has the humility of a child enough to let God give him the Kingdom, he will not enter the Kingdom at all!
Thereupon He put His arms around the little tots and, laying His hands on each one, gave them His blessing. Then He resumed His journey.

SUMMARY

Parents, anxious for their children to have the blessing of the young rabbi, Jesus of Nazareth, brought them to Him. His disciples, however, concerned about this interruption of Jesus precious time, rebuffed them brusquely. But the Lord, deeply angry at this misunderstanding of His concerns and mission, called them all to Him, arguing that children have their proper place in Gods plans. He further threatened that entrance into the Kingdom would be refused to any who do not do so with that humble submission characteristic of a child. Not only did Jesus formally lay His hands upon the children and pray for them, but took them up to hug them. He had time even for little kids!

NOTES
II. THE LORDSHIP OF GOD IN CHILD-ADULT RELATIONSHIPS (19:1315)
A. SITUATION: PARENTS BRING CHILDREN TO JESUS FOR BLESSING. (19:13a)

Mat. 19:13 Then were there brought unto him little children, that he should lay his hands on them and pray. Although Matthew and Mark consistently call them little children (paida), Luke (Luk. 18:15) says infants. Lukes expression recalls Jesus healing ministry which was continuing during this period. (Mat. 19:1-2) This, because not only were many sick people brought to Him for healing, but, as Luke has it, even infants, that he might touch them. That these were not merely larger children in whom one might suspect the presence of a seed-germ of faith, is shown by the usual translation of Lukes word brfos, babe.

See Luk. 1:41; Luk. 1:44; Luk. 2:12; Luk. 2:16; note Luk. 2:27 paidon 40 days old; Act. 7:19; 1Pe. 2:2. 2Ti. 3:15 from childhood is not necessarily counterevidence, since it may mean You have known the Scriptures all your life! Timothys faith in Gods Word could hyperbolically be said to have begun almost before he was born, because of the faith of his devout grandmother Lois and his godly mother Eunice.

There was likely a mixed group of children and babies brought to Jesus. Some think that the Jews customarily brought their children to the synagogue on their first birthday for a blessing from the rabbi. The special interest in Jesus shown by the folks who brought these children to Him certainly underlines their appreciation of His goodness. It is not unlikely that the parents, having observed Him lay His hands on the people He healed, blessing them with complete healing, would naturally consider it a special privilege for their children to be blessed by this great Rabbi.

B. THE DISCIPLES REACTION: THEY REBUKED THE PARENTS WHO BROUGHT THEM.

The disciples behavior recorded here is another indication of the Gospel writers straightforwardness and impartiality. Although they must report what is embarrassing to the disciples themselves, this candor confirms our confidence in the reliability of their narration.

The disciples rebuked them. Note that these men scolded the adults, not the infants. Their reaction is not totally blameworthy, inasmuch as Jesus had established no Sunday Schools, no Daily Vacation Bible Schools or Christian Service Camps. Without being against such methods, He dealt with the decision-makers at the head of the house. The Apostles could cite no example where Christ worked first with children. And yet, here they are mistaken! What went wrong?

If, as suggested above, Jesus time for teaching them was constantly invaded by demands for healing people of their sicknesses, in this case, however, parents had brought to Him their little ones who were quite healthy, begging to let Him touch them. The Apostles deemed this unreasonable request intolerable.

It may well be that some of them were thinking, Children do not count in the adult business of the Kingdom. They are not important to its progress. So they begin hindering the parents, rebuking them for the nuisance. Theologically, this reaction is inexcusable and shocking, since these disciples had personally heard Jesus teaching on the little peoples importance for the Kingdom. (Mat. 18:1-14) But it is psychologically understandable on the basis of the disciples other inconsistencies and inability to connect Jesus concepts with practical situations they faced. Nevertheless, these disciples represent stumbling blocks for these parents on the road to God, just as they had been a hindrance to the isolated worker of miracles. (Mar. 9:38-41; Luk. 9:49 f; see on Mat. 18:5-6)

A corollary of their devaluation of the children was their misplaced emphasis on the importance of adults. According to them, the Kingdom of God is the prize and possession of qualified, worthy people who have merited it by doing the right deeds. Once more His followers show their inability to understand Jesus and the nature of the Kingdom.

Theirs might be the common human reaction to an embarrassing situation where, when people do not know how to handle it, they try to make it go away. On another occasion they had planned to send the people away without needed help. (Mat. 14:15 f)

Were the disciples, in their rebuke of the parents who brought the children, partly moved by a misconstruction of His words concerning celibacy for the Kingdom? Did they suppose that an Essene-like celibacy was to become the Kingdom ideal? Did they suppose that in the renewed universe (= in the Messianic Kingdom) people would be as the angels, neither marrying nor being given in marriage, hence would have no children? What place would children have in such a scheme? From this standpoint, it was providential that the mothers brought their little ones to Jesus for His blessing not long after He had spoken words which might have been misinterpreted as a criticism of sex and family relations. Certainly, the Son of God intended no ascetic view of sexuality by His lesson on eunuchs for the Kingdom. Because children are the living reminder that a fully sexual marriage is real, because they are its natural product, the blessing of the children furnished Jesus the providential opportunity to protest strenuously against any such misreading of His words.

C. JESUS ANGRY REACTION: CHILDREN ARE SO IMPORTANT TO THE KINGDOM THAT THEY ARE THE ONLY SORT OF PEOPLE OF WHICH THE KINGDOM IS MADE! (19:14f)

Mat. 19:14 But Jesus said, Suffer the little children, and forbid them not, to come unto me: for to such belongeth the kingdom of heaven. Far from being soft, mushy sentiment, these words snap with Jesus anger. (Mar. 10:14) Why should he NOT burn at the injustice shown these God-fearing caring parents who bring their dearest possessions, their children, seeking His blessing? How could anyone, much less His own disciples, who had heard the mighty Sermon on Personal Relations and the importance of little ones (Matthew 18), slam the gates of the Kingdom of God in the face of the very persons most qualified for entrance into it? To suppose Him, the Messianic King, to be unwilling to welcome a child is to misunderstand and misrepresent Him to the worldand should He not be angry?

Suffer the little children (fete t paida) Permit them: do not hinder them! Forbid them not. See note on Mar. 9:39 after Mat. 18:5. People who desire to come to Jesus to labor in His service and receive His blessing must not be hindered but encouraged to do so, regardless of what we think about their qualifications, importance to us or their merits. For to such belongeth the kingdom of heaven. According to Mark (Mar. 10:15) and Luke (Luk. 18:17), Jesus repeated here a line out of His Sermon on Personal Relations (Mat. 18:13): Truly I say to you, whoever does not receive the kingdom of God like a child shall not enter it at all. The Kingdom of God is not something that can be bought or earned by self-complacent people certain of their own importance and worth to God. It must be received as a gift from God as the result of His divine initiative. (Cf. Luk. 12:32) This is a gift of grace, not founded upon the supposed greatness and worthiness of its recipients. The only worthy attitude in which to receive the Kingdom, therefore, must be that of the children who cannot earn it and to whom it must be given, if they are to have it. Like these children brought to Jesus, those who enter Gods Kingdom do not march in and take over. They are carried in by the grace of Christ. Their only sufficiency is of God. (2Co. 3:5)

On the question of infant baptism it is worthy of notice that Jesus did not regard children as little pagans, but as people to whom the Kingdom lightly belongs. It is a false dichotomy that emphasizes of such (toioton) against of these (toton), as if Jesus meant, Not these particular children, nor all children, but those who are childlike in character, are possessors of the Kingdom. (Plummer, Matthew, 262) This distinction is manifestly false

because of its bad logic: how could these very children be thought unqualified for the blessings intended for those of whom they themselves are the standard?!

and because Jesus had already clarified it that children per se enter the Kingdom. (Mat. 18:2 ff)

Their real innocence of any personal sin is a proper condition for their entrance. Only sin excludes. If the Kingdom rightly belongs to them, His reason is that He does not believe the doctrine of inheritable sin, but rather its antithesis, the natural innocence of children. The purpose for which these parents brought their children to Jesus was for His blessing, not for soul salvation or circumcision or any other purpose. It is a distortion of this event to see in it a justification of infant sprinkling or baptism which the child-baptizers think took the place of circumcision.

Children have an unconditional right to be admitted into the Kingdom of God because of their innocence. No baby baptism is necessary to remove non-existent inherited sin. They would not be thought of, however, as members of the Church of the redeemed, because they are not even qualified to be redeemed, since they have no sin from which to be saved. Until the child sins, he is like Jesus, mortal but sinless. However, they are positively members of Gods Kingdom and may live with Him and His people forever, should they die in their infantile innocence, because they have never sinned. They cannot partake of Christs atonement for sinners any more than He Himself needed atonement. The tragedy Jesus sees ahead for children is a diabolically inevitable future bristling with temptations to sin. (Mat. 18:6 f)

Here we may notice that sinlessness in children is part of the standard they represent for the adult disciple. This is because the self-humiliation and repentance, the tender consideration of others, the long-suffering and forgiveness, the spirit of unity in seeking Gods will, the altruistic service Jesus required in Mat. 18:1-35, must inevitably eliminate sin. And yet this is the spirit of the child, dependent upon others, in need of guidance and help. By inculcating receptive-ness, humility and childlikeness, Jesus eliminates the selfishness and pride that lies at the root of sin. This is the practical side of love that makes a man perfect. (See notes on Mat. 5:7; Mat. 5:43-48; Mat. 7:12.) In a positive way He requires here what sounded so negative in self-denial and cross-bearing. (M. Mat. 16:24 ff) The result, however, is the same.

So, as long as children are children, their innocence or sinlessness is the standard and goal for every disciple. The perfect absence of rebellion against God (= sin) is, on the negative side, what the Kingdom is all about. Sadly, when they grow to the age of awareness and become conscious of the appeal of temptations, wittingly or not, they join the ranks of those who rebel against God and turn against His beneficent rule and leave their natural place in Gods Kingdom. Then they too must become like children to recover what they have lost.

Although on this occasion the parents brought the children to Jesus, hence His words must mean that the disciples are to let the parents of the children bring them to Him, nevertheless Let the children come to me and do not hinder them may well look forward to a time when the children, on the basis of their personal love for Jesus and desire to be with Him, would want to come to Him on their own. They must therefore not be hindered but encouraged. Do we not see here His exhortation to the entire adult community of disciples to encourage the personal decision and individual responsibility of children who are maturing decisions about Jesus? Thus, the accusation of some that we baptize more babes, even though they are seven or eight years old, is false. These children who grew up in Christian families with proper teaching and so have had excellent opportunities to know the Lord, must not be hindered from obeying Him. But, it is objected, if these understand their need of a Savior from their personal sins, they would not therefore be such as those to whom the Kingdom of God belongs, because they would not be innocent, as argued earlier. This would overturn the decision that they were really innocent of inherited sin, hence proper candidates for the Kingdom. But this is false, because, whereas before their arrival at awareness they were innocents, hence candidates for the Kingdom and the sinless standard for everyone else, now, even as they are becoming more and more aware of their present imperfectness, they are still humble, trusting, teachable people, the very kind of people Jesus can work with most easily. Hence, even here, they are the standard for adults, and Jesus can still say, Of such is the kingdom of heaven. Let them come, then, while their heart is tender, their mind impressionable, their will pliable and their conscience sensitive to Jesus! Gods Kingdom rightly belongs to such people, and to NO ONE ELSE!

Some commentators note that the Evangelists locate this event logically right after the major discussion on marriage because of the appropriateness of discussing the importance of and concern for children. Here, then, is another corrective for the mistaken notion that a permanent marriage union is undesirable and inconvenient: what of the children?

Mat. 19:15 And he laid his hands on them. Mark underlines the Lords tenderness with these little ones, both in the Sermon on Personal Relations (Mar. 9:36) and here, however with the added significance of this occasion, He took the children in His arms and blessed them, laying his hands on them. (Mar. 10:16) What a contrast there is between His welcoming, embracing and blessing the weak, needy children, and the bumptiousness of the officious disciples who presume to form an isolating cordon around the Master to intercept these troublesome interruptions of His important work! Jesus would have them learn that to be kind and considerate to sincere, needy people and seek Gods blessing upon them, especially where they are trying to do their best, is His work and theirs too!

Very likely He placed His hands on the head of each child and called down the blessing of God upon each. (Mar. 10:16, kateulgei: to praise highly, bless, Rocci, 1017; to call down blessings upon, Thayer, 339) Thus, He prayed for the children as the parents had requested. (Mat. 19:13) Remember how Jacob took Josephs sons in his arms, kissed them and blessed them (Gen. 48:8-16), or how the old Simeon took the Baby Jesus in his arms and prayed, then blessed His parents (Luk. 2:25-35)

The Church of Jesus Christ today can measure her faithfulness to her Lord by the degree to which her program deals with the needs and growth of the children. How deep, then, must be the concern of all parents, that their children be brought up in the nurture and admonition of the Lord and that from a child they have the blessed opportunity to know the sacred writings which are able to instruct them for salvation through faith in Christ Jesus. If the Lord of glory turned aside from what others thought was the main thrust of His busy ministry, to defend these defenceless children and bless them, dare any man or woman who shares His attitude turn their care and development over to others less able or less concerned to give them such blessings as God has commissioned us as parents to give them?

FACT QUESTIONS

Explain what the parents desired for their children when they brought them to Jesus. That is, what does it mean to them for Him to lay His hands on them and pray?

What was the attitude of the Apostles toward the children and those who brought them?

What was the attitude of Jesus toward the children and those who brought them?

Explain: To such belongs the Kingdom of God.

What phase, or expression, of the Kingdom of God belongs to them?

In what sense does it belong to such?

Who are the people intended by the expression to such?

What additional teaching do Mark and Luke include that further clarifies Jesus meaning? Where in Matthew have we already encountered this?

What is the total impact of this vignette in the life of our Lord? There may be several points to notice.

List the texts in Matthew 18 that find practical application in this section.

Fuente: College Press Bible Study Textbook Series

(13) Then were there brought unto him little children.St. Luke (Luk. 18:15) uses a word which implies infancy. The fact that they were brought (we may assume by their mothers) indicates that there was something in our Lords look and manner that attracted children, and impressed their parents with the feeling that He loved them. That feeling, we may well believe, was deepened by His acts and words when He had taken in His arms the child whom He set before His disciples as a pattern of the true greatness of humility, and taught them that the angels of those little ones beheld the face of His Father (Mat. 18:10). The motives of the disciples in rebuking those that brought them, may, in like manner, be connected with what they had just heard from their Masters lips. What interest, they might have thought, could He have in these infants, when He had in those words appeared to claim for the eunuch life a special dignity and honour? What could the pressing claims of mothers and their children be to Him but a trouble and vexation, interfering with the higher life of meditation and of prayer?

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

104. CHILDREN BLESSED BY CHRIST, Mat 19:13-15 .

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

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

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

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

‘Then were there brought to him little children, that he should lay his hands on them, and pray, and the disciples rebuked them.’

The practise of mothers taking their children from one to twelve years old to the Scribes for God’s blessing at certain feasts such as the Day of Atonement was well known in Israel. There the Scribes would lay their hands on them and pray for them. Thus these women are treating Jesus as a Prophet and on a par with the Scribes.

The words used for ‘little children’ can in fact signify children of various ages up to twelve. We should not therefore see these as babes in arms. It was not babes in arms that the Scribes blessed. These were thus simply children of various ages.

But the practical disciples, knowing that Jesus is tired, and not counting the blessing of little children as very important, rebuke them (their mothers) for seeking to break in on their Master for such a petty reason. Perhaps they were aware that He was on the point of departing (Mat 19:15) or perhaps they had their minds set on larger matters, the things that awaited them in Jerusalem about which Jesus was speaking so mysteriously. Or perhaps they were repudiating the idea that ‘blessing’ could just be passed on by the laying on of hands. Whichever way it was they saw the children as an intrusion. For to them more important matters were at hand. Indeed matters so important that all their ideas about marriage had just been turned upside down. And yet all these women could think of was having their children blessed and prayed for! It was just not acceptable. So they sought to turn them away.

Fuente: Commentary Series on the Bible by Peter Pett

The Basis Of The New Kingly Rule Is To Be Humility – Jesus Calls Young Children To Him To Be Blessed, For They Are An Example Of Those To Whom The Kingly Rule of Heaven Belongs (19:13-15).

A change of view about marriage has indicated that the Kingly Rule of Heaven was now present among them, and Jesus now further emphasises this latter fact by welcoming young children to Him to be blessed. This balances out the message of the last passage. There some were called on to abstain from marriage for the sake of the Kingly Rule of Heaven, because important matters are now in hand, but now He reminds them that they must never forget that it is the products of such marriages who form an important part of that Kingly Rule of Heaven that they are to serve. Let those who abstain from marriage not get above themselves, and see themselves as the important ones. For, as He has previously done, He now again points out that the Kingly Rule of Heaven is for those, and only those, who will come to it with the humility and openness of children (compare Mat 18:1-4), and that applies to them as well.

However, as well as balancing off the previous passage, this incident is also preparatory to the one that follows. For in that incident a ‘not so small’ and rather worldly-wise child will be found to be so taken up with his riches that he has no time for the Kingly Rule of Heaven. In his case he is not prepared to come to Jesus as a little child and thus receive the blessing he seeks, and so he goes away without it. Because his attitude is not that of a little child he is not open to receive Jesus’ blessing.

Analysis.

a Then were there brought to Him little children, that He should lay His hands on them, and pray (Mat 19:13 a).

b And the disciples rebuked them (Mat 19:13 b).

b But Jesus said, “Allow the little children, and forbid them not to come to Me, for of such is the Kingly Rule of Heaven” (Mat 19:14).

a And he laid his hands on them, and departed from there (Mat 19:15).

Note that in ‘a’ young children are brought so that He may lay His hands on them, and in the parallel he does so. In ‘b’ the disciples rebuke them, but in the parallel Jesus welcomes them.

Fuente: Commentary Series on the Bible by Peter Pett

Christ Blessing Little Children.

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

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

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 19:13. Then were there brought unto him little children Grotius observes, that it was a custom with the Jews to bring their children to persons of remarkable sanctity, to receive their blessing, and to enjoy the benefit of their prayers; a custom which is preserved among them to this day. The imposition of hands was a ceremony with which the ancient prophets always accompanied their prayers in behalf of others. This action of our Saviour might be performed only in compliance with the above-mentioned custom; yet there are others who imagine that these children were brought by certain persons, who, seeing the many wonders performed by Christ, thought perhaps that his power would be effectual in preventing, as in removing distempers; and therefore proposed to get their little ones secured by his prayers from all harms. Whatever was their design the disciples rebuked them; apprehending them too troublesome, and thinking it beneath the dignity of so great a prophet, to concern himself about such little creatures, who were incapable of receiving any instruction from him. Wetstein thinks that, being deeply engaged in the discourse concerningmatrimony,andhavingmanycuriousquestionstoproposeto their Master, they were displeased to be thus unseasonably interrupted.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 19:13 . Comp. Mar 10:13 . At this point (after being suspended from Luk 9:51 to Luk 18:14 ) the narrative of Luke again becomes parallel, Luk 18:15 .

Little children were brought to Jesus, as to a man of extraordinary sanctity, whose prayer was supposed to have peculiar efficacy (Joh 9:31 ); as, in a similar way, children were also brought to the presidents of the synagogues in order that they might pray over them (Buxt. Synag . p. 138). The laying on of the hands (Gen 48:14 ) was desired, not as a mere symbol, but as a means of communicating the blessing prayed for (Act 6:6 ); hence, with a nearer approach to originality, Mark and Luke have simply and (which, in fact, was understood to be of itself sufficient for the communication in question).

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

] are those of whom the is alleged, i.e . those who brought the children. The disciples wished to protect Jesus from what they supposed to be an unseemly intrusion and annoyance; a verecundia intempestiva (Bengel), as in Mat 20:31 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

B. Children in the Church. Mat 19:13-15.

(Mar 10:13-16; Luk 18:15-17)

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

EXEGETICAL AND CRITICAL

Mat 19:13. Then were brought to Him little children.Forming a glorious contrast to the questions previously propounded. The blessing of children in opposition to marriage offences. [Little children, , not only little boys and girls, but also infants, or babes, as is evident from the term of Luk 18:15.P. S.]

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

That He should put His hands on them.Not merely as a symbol, but also as an act of benediction,i.e., as effectually conferring some moral blessing. Similarly, it was also expressive of consecration and of healing, Gen 48:14; Exo 29:10; 2Ki 4:34. Comp. the article Handauflegung in Herzogs Real-Encyclopdie. Hebrew mothers would be accustomed to seek in this manner a blessing for their children. The presidents of synagogues were also in the habit of putting their hands on children.

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

Mat 19:14. Of such is the kingdom of heaven.Various views are entertained of this passage: 1. Bengel and de Wette apply it to children in the literal sense. 2. Meyer interprets it of persons of a childlike disposition, Mat 18:3. Calvin remarks: tam parvuli, quam eorum similes. 4. The Church commonly applies it to the institution of infant baptism, explaining it as meaning, children which are offered to the Lord, and come to Him. Hence, such as are dedicated unto God in baptism,the children of the theocracy as the generation which embodied the hope of the kingdom of heaven. But according to the parallel passages in Mark and Luke, it must also be regarded as a symbol of a childlike spirit, just as baptism itself is the type of personal regeneration.

DOCTRINAL AND ETHICAL

1. This section may be regarded as shedding a precious light on that which preceded. The blessing of having children, and presenting them to the Lord, seems to banish the sorrows and miseries which the disciples had anticipated.
2. The believers in Pera appear to hare been sufficiently advanced in spiritual knowledge to understand that Christ was able to bless even little children (, according to Luke), and that they were capable of receiving a blessing. But in this instance the disciples seem to have displayed a less liberal spiritwe should almost say, that they were inclined to Baptistic rigorism. They regarded the request of these parents as an unseasonable interruption of a most important discussion, and as a premature step on their part But while rebuking the ignorant zeal of His disciples, the Saviour returned a gracious answer to the humble aspirations of these mothers in Israel, and at the same time fully met the unconscious wants of their children.

3. Of such is the kingdom of heaven.The ancient Church has rightly regarded this passage as a proof in favor of the doctrine of infant baptism. Our Lord here distinctly states1. that little children are capable of receiving a blessing from His hands; 2. that this blessing refers to the kingdom of heaven, and their entrance into it; 3. He shows that it is accompanied by, and may be conveyed along with, a symbolical action. Baptists are apt to ignore the possibility of faith as a seed in the heart of infants, just as they fail to perceive the full idea of the Christian family, and of the blessing which may descend from Christian parentage. On the other hand, our Lord evidently includes children among those that are called into His kingdom, and who are intended to share the blessing of the Christian family. See also our notes on Mat 10:12-14 (p. 187).

HOMILETICAL AND PRACTICAL

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

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

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

Lisco:Children are specially susceptible of spiritual influences. In their case there is still1. confidence, instead of scepticism; 2. self-surrender, instead of distrust; 3. truth, instead of hypocrisy; 4. modesty and humility, instead of pride.

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

Footnotes:

[9] Mat 19:13.[There is an unnecessary interpolation of the E. V.P. S.]

[10] Mat 19:14.[Or: to such belongeth, Tyndale, Conant, etc. The Saviour does not say: , of them, as in Mat 5:3; Mat 5:10 (although the children are certainly included), but, extending the blessing: , of such, i.e., of all those that have a childlike spirit and are like those little ones that believe in Christ, comp. Mat 18:2-6. Calvin is right in explaining: tam parvuli, quam eorum similes.P. S.]

[11] Mat 19:15.[The different readings in this section have no effect on the sense, and are omitted by Dr. Lange. I will merely mention them: Mat 19:13 : ; ; Mat 19:14 : ; ; Mat 19:15 : .P. S.]

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

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

“Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. (14) But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. (15) And he laid his hands on them, and departed thence.”

Strange it is that any should forbid godly parents from presenting their little ones to Jesus, when we see how positive the command of God was to bring children to the Lord the eighth day from their birth. Gen 17:9-14 . Was the Lord so tenacious under the old dispensation to have little ones brought to him: and is He regardless under the new?

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

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

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

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

” Non vacat exiguis rebus ad esse Iovi. “

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

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

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

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

Fuente: Henry Alford’s Greek Testament

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

Fuente: The Expositors Greek Testament by Robertson

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

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 19:13-15

13Then some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them. 14But Jesus said, “Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these.” 15After laying His hands on them, He departed from there.

Mat 19:13 “children” Jesus was a friend to the socially outcast, ostracized, and/or underprivileged. He befriended the common person, slaves, the poor, women, and children.

“so that He might lay His hands on them and pray” This was the traditional rabbinical blessing for children. This has nothing to do with salvation. Jewish parents saw their children as already members of the congregation of Israel by birth.

Mat 19:14 “Let the children alone” This is aorist active imperative. Jesus was emphatic in His desire to be available to all.

“do not hinder them from coming to Me” This is present active imperative with a Negative particle. This grammatical construction implies to stop an act which was already in process.

“for the Kingdom of Heaven belongs to such as these” This did not refer to the children themselves, but those (1) with child-like characteristics or (2) who see themselves in a low or receiving position who will enter the kingdom of God (cf. Mat 18:2-4). This is not a verse on the salvation of children. The NT is written to adults!

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

little children = young children. Greek plural of paidion. App-108. Compare Mar 10:13-15. Luk 18:16, Luk 18:17.

should put = should lay, as in Mat 19:15.

and pray = and should pray. Greek. proseuchomai. App-134.

rebuked = reprimanded.

Fuente: Companion Bible Notes, Appendices and Graphics

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

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

Fuente: The Greek Testament

All sorts of persons are invited to come to Christ, whatever their age may be. We begin here with the children.

Mat 19:13-15. Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. And he laid his hands on them, and departed thence.

The principal difficulty of children in coming to Christ frequently lies in their friends. Their parents or their other relatives think they are too young, and discourage them. Oh, that we all had a right idea of the possibility of the conversion of little children; nay, not only of the possibility, but that we looked for it, watched for it, and encouraged young children to come to Christ! You know that, in the parable I am going to read presently, we are told that the householder went out early in the morning to hire labourers into his vineyard. What a privilege it is to be Brought to Christ early in the morning,that is, while we are yet children.

Mat 19:16. And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

This was not a child, but a young man, who had come to riper years.

Mat 19:17-20. And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbor as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

Externally, in the letter, very likely this young man had kept these commandments, and so far he was to be commended; yet internally, in their spirit, he had not kept one of them. Our Saviour did not tell him that he had failed, but he took him on his own ground. You say that you love your neighbor as yourself; I will give you a test to prove whether you do.

Mat 19:21-22. Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions.

See, then, that often with menwith young menthe great hindrance in coming to Christ may be the world. They may have riches, or they may have a great craving for riches; and this may stand in the way of their coming to the Saviour. If any man loves riches better than he loves Christ, he cannot be saved.

Mat 19:23-24. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man go enter into the kingdom of God.

Somehow or other,-

Gold and the gospel seldom do agree,

Religion always sides with poverty;

because a mans possessions are so liable to get into his heart. He is apt to turn them into idols, and to make devotion to them the great object of his life; as long as he does so, he cannot be saved.

Mat 19:25-27. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

Always too fast is this impetuous Peter; ever ready to put in a good word for himself if he can.

Mat 19:28-29. And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my names sake, shall receive an hundredfold, and shall inherit everlasting life.

He shall find himself a gainer by his losses for Christs sake. If he has lost friends, he shall find better and truer friends in the Church of God. If he has lost possessions, he shall get a spiritual wealth that shall be better to him than houses and lands.

Mat 19:30. But many that are first shall be last; and the last shall be first.

This exposition consisted of readings from Mat 19:13-30; and Mat 20:1-16.

Fuente: Spurgeon’s Verse Expositions of the Bible

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

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

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

Nay, but the desire of the little ones was the more enkindled thereby.-v. g.

Fuente: Gnomon of the New Testament

Mat 19:13-30

2. JESUS AND CHILDREN; RICH YOUNG

RULER; PERILS OF RICHES; AND

REWARDS OF SELF-SACRIFICE

Mat 19:13-30

13-15 Then were there brought unto him little children.- Parallel records of this are found in Mar 10:13-16 and Luk 18:15-17. These children were not brought to Jesus to be cured of any disease, but “that he should lay his hands on them, and pray”; that is, they were brought to him for a blessing; they were brought by their parents. It was an ancient custom to lay hands on one in pronouncing the blessing. (Gen 48:14; 2Ki 5:11; Mat 9:18.) The parents believed that since children at the age of eight days were taken into the privileges of covenant with God they could receive a covenant blessing. “The disciples rebuked them”; that is, the disciples rebuked the parents for bringing the children to Jesus. Jesus had just been speaking to the disciples on an important practical topic-the propriety of divorce and the expediency of marriage; the disciples had renewed the subject after leaving the Pharisees (Mar 10:10) and Jesus had combined his teachings to them in private. These parents came with their children and interrupted the course of instruction; the disciples thought that these parents were interrupting an important subject with trivial affairs. It gave Jesus an opportunity to teach another lesson. He said, “Suffer the little children and forbid them not, to come unto me.” This is emphatic and a rebuke to his disciples. Matthew, Mark, and Luke give an account of this with very slight differences. “To come unto me” is a general expression, not necessarily denoting either unaided locomotion or conscious spiritual approach. The disciples rebuked the parents and thus repelled the children they were bringing. Jesus means to say that there must be free access to him by all who would approach him.

For to such belongeth the kingdom of heaven.-“Kingdom of heaven” is a common expression of Matthew; Mark and Luke use “kingdom of God,” which means the same. “To such” or “of such” is difficult to interpret. Did Jesus mean to say that “to such,” babes physically, “belongeth the kingdom of heaven”? Of did he mean “of such,” childlike persons, “belongeth the kingdom of heaven”? He had previously taught the latter in Mat 18:3. The only question is whether it also means babes in the flesh. Many who have so interpreted this claim refer to this as authority for “infant baptism” and “infant membership.” The connection in Mark’s and Luke’s records requires the sense of childlike persons as both add, “Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.” This is exactly what Jesus had said on a former occasion (Mat 18:3), when, as almost all commentators agree, he was using the little child only as an illustration. Jesus placed his hands upon the children and blessed them they were the fruits of the union in marriage of which he had been teaching his disciples. No one can tell the effect of Jesus’ blessing an infant either remote or direct.

16-22 One came to him and said.-As Jesus had finished blessing the children this young man came to him. In both Mark and Luke this scene follows immediately after that of blessing little children. (Mar 10:17-22; Luk 18:18-23.) Mark adds that he came running “and kneeled to him.” This was the common custom of those who would do honor to a king. It is well to note that he was young and blessed with those things which pertained to youthful life; he was a “ruler,” and thus enjoyed honor among his people. He was anxious to know the answer that Jesus would give to the question, “What good thing shall I do, that I may have eternal life.” This was an important question, and so far as we are able to determine he was sincere in asking it. He was also in some measure worthy of the blessing for which he asked, as Mark says, “And Jesus looking upon him loved him.” This Jesus could not have said had the young man been a hypocrite. This young ruler was self-deceived and self-righteous, but surely he was not a wicked character, a hypocrite. The whole story teaches us that even the very best among us must give up self in order to be saved. It is further noted that this young man understood that there was something for him to do in order to “have eternal life.”

Jesus asked him, “Why askest thou me concerning that which is good?” He had asked “what good thing” he should do, and Jesus now tells him, “One there is who is good”; that is, that God was good, and that he should not call him good without either classing him with God or accepting what he taught. This was testing his faith in him. Jesus then told him if he would “enter into life” he should “keep the commandments.” Jesus’ further instruction showed what commandments he should keep. The young man asked, “Which?” He wanted to know which one of the commandments had greatest weight in inheriting eternal life. It will be noted that Jesus enumerated the ten commandments recorded on the second table of stone, beginning with the second, “Thou shalt not kill” (Exo 20:13), and recited five of them. He then added, “Thou shalt love thy neighbor as thyself.” This was a summary of the rest and was of equal authority with them.

The young man replied that he had done “all these things” and asked, “What lack I yet?” He hoped to receive other instructions that would assure him of his safety and give him peace; or he hoped to receive instructions that he might supply his deficiency. This was also an important question. He has asked Jesus two questions which are of general and practical use today, namely, “What good thing shall I do, that I may have eternal life?” and “What lack I yet?” These two questions may be blended into one. Jesus answered him and said, “if thou wouldest be perfect, go, sell that which thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.” Jesus meant to say, “If thou wilt lack nothing, but have all things necessary to complete thy salvation, give up all for Christ.” “If thou wouldest be perfect” as Noah and Job (Gen 6:9; Job 1:1), then you must obey God as did these. He is instructed to sell his possessions and follow him; Jesus did not want one of his disciples to be separated from the others by great wealth. Jesus was poor and his apostles were poor and to have one who was wealthy in the group would separate them. Jesus saw the ruler’s claim to merit vanish and the ruler himself saw all of his merits vanish. His heart was enslaved to the riches of this world and he could not follow Jesus with such attitude of soul. There was something hard in this answer, yet nothing peculiar, for God requires every rich or poor one to surrender all to him. Jesus does not require the owners of property today to sell all that they have, but he does require that they use all that they have for his honor and glory. The young man was not willing to make the sacrifice, for when he heard what Jesus said “he went away sorrowful.” He was not willing to give up his “great possessions” for “eternal life.” He saw what he lacked, but was not willing to sacrifice his “great possessions” to supply that which he did lack.

23-26 Verily I say unto you, It is hard for a rich man.-The young man had made no reply; indeed he could not, but he went away sorrowful. This gave Jesus the occasion to teach that “it is hard for a rich man to enter into the kingdom of heaven.” Mark explains who this “rich man” is by saying that it is one who trusts in riches. (Mar 10:24.) This is Jesus’ sad application of the lesson taught the rich young ruler. The rich are “hardly” or with difficulty saved because their possessions tempt them to ease and worldly pride. How few rich who do not trust in riches! How few poor who do not trust in riches which they are not able to acquire! Jesus used a proverb to express his thought here, “It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.” This proverb is used to express the greatest improbability. If taken literally, it is utterly impossible for a camel to go through a needle’s eye. We are to understand proverbs according to the spirit and custom of the language and age in which they are used. This proverb implies that it would be very difficult for the rich to humble themselves to the lowliness of humility in Christ. It was particularly true of those times. (Jas 2:6-7.)

“A camel” was the largest animal known and used by the Jews. The figure used here is very vivid and emphatic; it represents the largest animal trying to go through the smallest eye of the needle; it expresses that which is most difficult or impossible. Some have interpreted this literally by the camels having to kneel down and with great difficulty squeeze through an opening in a ledge of rock, which was called “the needle’s eye.” Jesus simply means to say that it is exceedingly difficult, if not impossible, for one who trusts in riches to enter the kingdom of God. The situation of the rich is at best a situation of difficulty and danger their riches furnish them with so many temptations to intemperance, pride, forgetfulness of God, and contempt of everything serious and sacred.

When Jesus had taught this his disciples were “astonished exceedingly” and asked, “Who then can be saved?” They meant what rich man can receive the gospel and be saved as some think. Others think that they meant to ask, “Who at all can be saved?” If the rich cannot be saved (thought they), who can be? They still had the idea of a temporal kingdom, and if Jesus declined the aid and influence of the rich, then how could his kingdom be established? Man’s standards and God’s have ever differed. The disciples thought that power and wealth gave one a favorable standing with God; they thought that the poor were in some way cursed of God; but now since it is next to impossible for the rich to be saved, then what will become of the poor? With men it was impossible, “but with God all things are possible.” They thought that Jesus would call upon all rich men to give up their riches as he had done the rich young ruler; they are now to understand that God has his own standard of righteousness and of admitting people into his kingdom.

27-30 Then answered Peter and said unto him.-Peter asked, “We have left all, and followed thee; what then shall we have?” There seems to be something in the expression of this question like that of the rich young ruler. If the young ruler had to give up all and follow Jesus in order to inherit eternal life, the apostles had forsaken all for some time and had been following him about two years or longer, and now what shall they receive in addition to others? Jesus answered by saying, “Ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” The word “regeneration” has given commentators much trouble. It is used only one other time in the New Testament. (Tit 3:5.) Here it is “the washing of regeneration,” which refers to baptism in conversion. Two interpretations have been given with respect to the meaning of “regeneration.” One is that it refers to the times of the future resurrection of all men, or the “new generation,” or “regeneration.” According to this view the day of judgment and recompense will come at that time. All who have suffered here with Christ will reign with him and receive an exceeding and eternal weight of glory. They refer the time of “regeneration” to a period after Christ comes the second time. The other view is that the “regeneration” belongs to the period of time between Pentecost and the second coming of Christ. It is the time of the church, when the law of the new birth is a law of its increase, when all men shall be in Christ “new creatures,” or a new creation, that is, a “re” or “new generation,” when old things are passed away, and all things have become new. During this period the Son of man sits on the throne of his glory at the right hand of God. (Mar 16:19; Heb 1:3; Heb 8:1; Rev 3:21.) The apostles are not promised “thrones of glory,” but simply “thrones.” The idea is that the apostles are the judges, as during their lives they arranged the laws and practices while they were on earth and now, by their inspired writings, they govern the members of the church. This view makes the use of “regeneration” here the same as that used in “the washing of regeneration” in Tit 3:5.

And every one that hath left houses, or brethren, or sisters, or father, or mother, or children . . . shall receive a hundredfold, and shall inherit eternal life.-The rich reward promised to those who forsake all and follow Jesus is “eternal life.” To inherit is to receive by right from an ancestor, and usually applies to one who has a claim by expectation of something future to inherit eternal life is to have, not the actual possession, but the expectation of receiving eternal life, as a result of the life which one lives now; it is to be “heirs of God” and “joint-heirs with Christ” by faith and obedience. The term “inherit” and its forms are inheritance, inherit, heirs, etc. These terms are frequently found in the New Testament. “Eternal life” belongs to the “eternal kingdom,” to the kingdom above. Jesus, after instructing his disciples about the reward of self-sacrifice and humble service to him, makes this statement, “But many shall be last that are first; and first that are last.” Those who are first in the estimation of the world and probably themselves will be the last (if they enter at all) into the kingdom of God; those who are last and lowest in the estimation of the world shall stand the highest in the kingdom of God-they shall be first.

Fuente: Old and New Testaments Restoration Commentary

How to Enter the Kingdom

Mat 19:13-22

Youth, with all its fervor and impetuosity, is very beautiful in itself and very dear to Christ. Here youth was combined with station, wealth, and noble character. It is not necessary that all should sell their goods, and distribute the proceeds. It is a harder task to retain wealth and administer it for God. But it was necessary that the Master should prove to this young man that he was not fulfilling the Commandments quite so perfectly as he had supposed.

How few would wed Poverty today if they had to choose! Yet great riches must lie hidden beneath her rustic dress. Christ chose her as His companion during His human life, and St. Francis of Assisi said that he took her for his bride. In Matthew the beatitude is phrased: Blessed are the poor in spirit, but in Luke it stands: Blessed be ye poor. See Jam 2:5.

Fuente: F.B. Meyer’s Through the Bible Commentary

The Great King among the Little Children

Mat 19:13. Then there were brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

From questions of marriage to the subject of children was an easy and natural step, and providence so arranged events that our Lord was led to proceed from the one to the other.

We see how gentle was our King in the fact that anyone thought of bringing boys and girls to him. Their friends brought unto him little children, that he should put his hands on them, and bestow a blessing; and also lift up his hands to God, and pray for them. This was a very natural desire on the part of devout parents, and it showed much faith in our Lord’s condescension. We feel sure that the mothers brought them, for still holy women are doing the same. The disciples, jealous for their Lord’s honour, bade the mothers and nurses forbear. They judged that it was too childish an act on the mothers’ part, and it was treating the great Teacher too familiarly. Were not the disciples the more childish of the two in imagining that their Lord would be unkind to babes?

Mat 19:14. But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.

The Lord is more lowly than his servants. He bids them cease to hinder the little children; he calls them to himself; he declares that they are the very kind of people of whom his heavenly kingdom is made up. “Of such is the kingdom of heaven”-this is the banner of the Sunday-school. Children, and those like them, may freely come into the kingdom of the Lord of heaven; yea, these are the characters who alone can enter into that kingdom.

Mat 19:15. And he laid his hands on them, and departed thence.

He did not baptize them, but he did bless them. The touch of his hands meant more than pen can write. Happy children who shared that laying on of hands; for those hands were neither empty nor feeble!

Jesus did not tarry even with this lovely company, but hastened on to his appointed work, and departed thence. Yet he had said so much in the two sentences of the former verse that earth and heaven will never ceas9 to be the richer for them.

Fuente: Spurgeon’s The Gospel of the Kingdom

brought: Mat 18:2-5, Gen 48:1, Gen 48:9-20, 1Sa 1:24, Psa 115:14, Psa 115:15, Jer 32:39, Mar 10:13, Luk 18:15, Act 2:39, 1Co 7:14

and the: Mat 16:22, Mat 20:31, Luk 9:49, Luk 9:50, Luk 9:54, Luk 9:55

Reciprocal: Gen 48:14 – and laid Mar 10:48 – many Luk 9:47 – took Act 9:17 – and putting

Fuente: The Treasury of Scripture Knowledge

9:13

Little children is not figurative but means literally a small child. The parents recognized Jesus as an individual who could bestow a blessing according to his own wisdom on these helpless creatures. The disciples were still somewhat confused as to the nature of the work that Jesus intended to accomplish. With this erroneous view of it, they considered this act on the part of the people as an interruption and rebuked them in the hearing of Jesus.

Fuente: Combined Bible Commentary

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

[Then were little children brought unto him.] Not for the healing of some disease; for if this had been the end propounded, why did the disciples keep them back above all others, or chide any for their access? Nor can we believe that they were the children of unbelieving Jews, when it is scarcely probable that they, despising the doctrine and person of Christ, would desire his blessing. Some therefore of those that believe brought their infants to Christ, that he might take particular notice of them, and admit them into his discipleship, and mark them for his by his blessing. Perhaps the disciples thought this an excess of officious religion; or that they would be too troublesome to their Master; and hence they opposed them: but Christ countenanceth the same thing, and favours again that doctrine which he had laid down, Mat 18:3; namely, that the infants of believers were as much disciples and partakers of the kingdom of heaven as their parents.

Fuente: Lightfoot Commentary Gospels

Mat 19:13. Then were brought unto him; probably by their parents. An encouragement to parents to bring even infants to Christ, since, according to Luke, such were among the little children. Thus the doubts of the disciples about the marriage state were answered.

Lay his hands on them. A recognition of Christs power to bless, since He healed by laying on His hands.

And the disciples rebuked them. They were engaged in an interesting discussion about marriage, etc. Abstract theories about household relations should not stand between the Lord and little children.

Fuente: A Popular Commentary on the New Testament

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

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

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

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

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

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

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

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

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

Fuente: Expository Notes with Practical Observations on the New Testament

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

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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

Mat 19:13-15. Jesus Blesses the Children (Mar 10:13-16*, Luk 18:15-17).Mt. omits the more active human touches given in Mk., that Jesus was angry with the disciples and that He puts His arms round the children. Mar 10:15 has already been used in Mat 18:3. The common notion that the children were brought by their mothers finds no support in any Gospel. It is at least as likely that the fathers brought them.

Fuente: Peake’s Commentary on the Bible

19:13 {4} Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them.

(4) The elect infants and little children are contained in the free covenant of God. (Ed.)

Fuente: Geneva Bible Notes

2. Instruction about childlikeness 19:13-15 (cf. Mar 10:13-16; Luk 18:15-17)

Another incident occurred that provided another opportunity for Jesus to emphasize the importance of childlike characteristics in His disciples (cf. ch 18). Instruction about children follows instruction about marriage.

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

It was customary for people to bring their children to rabbis for blessings. [Note: Carson, "Matthew," p. 420.] The Old Testament reflects this practice (Gen 48:14; Num 27:18; cf. Act 6:6; Act 13:3). The disciples rebuked those who brought the children to Jesus for doing so (Mar 10:13; Luk 18:15). The evangelists did not reveal why the disciples did this. However the fact that they did it shows their need for Jesus’ exhortation that followed. They were not behaving with humility as Jesus had previously taught them to do (ch. 18; esp. Mat 19:5). Moreover Jesus’ teaching about the sanctity of marriage (Mat 19:4-6) did not affect how they viewed children. The Jews cherished their children but viewed them as needing to listen, to learn, and to be respectful.

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

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