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This Chapter Verse Commentaries:
(Mar_10:13-16; Luk_18:15-17)
To Him.—From this history we gather, that in Peræa Christ was not merely regarded as a sacred personage, but that His dignity and character were also in some measure acknowledged.
That He should put His hands on them.—Not merely as a symbol, but also as an act of benediction,—i.e., as effectually conferring some moral blessing. Similarly, it was also expressive of consecration and of healing, Gen_48:14; Exo_29:10; 2Ki_4:34. Comp. the article Handauflegung in Herzog’s Real-Encyclopædie. Hebrew mothers would be accustomed to seek in this manner a blessing for their children. The presidents of synagogues were also in the habit of putting their hands on children.
The disciples rebuked them.—According to Mark, those who brought them; and Meyer suggests that the term ðñïóçíÝ÷èç indicates that the word áí ̓ ôïῖò 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.
2. The believers in Peræa appear to hare been sufficiently advanced in spiritual knowledge to understand that Christ was able to bless even little children ( âñèὲöç , according to Luke), and that they were capable of receiving a blessing. But in this instance the disciples seem to have displayed a less liberal spirit—we should almost say, that they were inclined to Baptistic rigorism. They regarded the request of these parents as an unseasonable interruption of a most important discussion, and as a premature step on their part But while rebuking the ignorant zeal of His disciples, the Saviour returned a gracious answer to the humble aspirations of these mothers in Israel, and at the same time fully met the unconscious wants of their children.
3. Of such is the kingdom of heaven.—The ancient Church has rightly regarded this passage as a proof in favor of the doctrine of infant baptism. Our Lord here distinctly states—1. that little children are capable of receiving a blessing from His hands; 2. that this blessing refers to the kingdom of heaven, and their entrance into it; 3. He shows that it is accompanied by, and may be conveyed along with, a symbolical action. Baptists are apt to ignore the possibility of faith as a seed in the heart of infants, just as they fail to perceive the full idea of the Christian family, and of the blessing which may descend from Christian parentage. On the other hand, our Lord evidently includes children among those that are called into His kingdom, and who are intended to share the blessing of the Christian family. See also our notes on Mat_10:12-14 (p. 187).
Starke:—Quesnel: Let us entreat the blessing of the Lord upon our children.—[Heaven is for the humble and simple.—] Osiander: Let parents see to it that they do everything which may contribute to the salvation of their children.—Bibl. Würt.: If the kingdom of heaven belongs to children, then also faith and baptism.
Gossner:—What is great before the world, is little before Christ, and what the world despises, is elected by Christ.
Lisco:—Children are specially susceptible of spiritual influences. In their case there is still—1. confidence, instead of scepticism; 2. self-surrender, instead of distrust; 3. truth, instead of hypocrisy; 4. modesty and humility, instead of pride.
Heubner:—Faith in the power and in the efficacy of the prayers of holy men: 1. On what it is based; 2. its conditions.—Let us impress it on the minds of children, that Christ claims them as His own.—The rebuke of the disciples an admonition to those who object to the early religious instruction of children.—Jesus the model of pure and holy love of children.—Natural and Christian affection for children.
Footnotes:
Mat_19:13.—[There is an unnecessary interpolation of the E. V.—P. S.]
Mat_19:14.—[Or: to such belongeth, Tyndale, Conant, etc. The Saviour does not say: áὐôῶí ἐóôéí ἡ âáóéἰ åßá ôῶí ïὐñáíῶí , of them, as in Mat_5:3; Mat_5:10 (although the children are certainly included), but, extending the blessing: ôῶí ôïéïý ôùí ἐóôßí , 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.]
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 : ðñïòçíÝ÷èç — ðñïòçíÝ÷èçóáí ; ἐðåôßìçóáí — ἐðåôßìùí ; Mat_19:14 : åἶðåí — åἶðåí áὐôïῖò ; ðñüò ìå — ðñüò ἐìå ; Mat_19:15 : áὐôïῖò — ἐð ̓ áὐôïýò .—P. S.]
[Much better in German: Wie der Kinderjubel den Ehejammcr übertönt, lit.: “How the jubilation of children outsounds (silences) the lamentation of marriage.” The Edinb. trsl. omits this and similar sentences altogether].