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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 10:13–16. His three-level outline is real structure in the source text, so it is rendered as structure.
It is looked upon as the indication of a kind and tender disposition to take notice of little children, and this was remarkable in our Lord Jesus, which is an encouragement not only to little children to apply themselves to Christ when they are very young, but to grown people, who are conscious to themselves of weakness and childishness, and of being, through manifold infirmities, helpless and useless, like little children. Here we have,
I.Little children brought to Christ, Mar 10:13.
Their parents, or whoever they were that had the nursing of them, brought them to him, that he should touch them, in token of his commanding and conferring a blessing on them. It doth not appear that they needed any bodily cure, nor were they capable of being taught: but it seems,
1.That they had the care of them were mostly concerned about their souls, their better part, which ought to be the principal care of all parents for their children; for that is the principal part, and it is well with them, it if be well with their souls.
2.They believed that Christ's blessing would do their souls good; and therefore to him they brought them, that he might touch them, knowing that he could reach their hearts, when nothing their parents could say to them, or do for them, would reach them. We may present our children to Christ, now that he is in heaven, for from thence he can reach them with his blessing, and therein we may act faith upon the fulness and extent of his grace, the kind intimations he hath always given of favour to the seed of the faithful, the tenour of the covenant with Abraham, and the promise to us and to our children, especially that great promise of pouring his Spirit upon our seed, and his blessing upon our offspring, Isa 44:3.
II.The discouragement which the disciples gave to the bringing of children to Christ; They rebuked them that brought them; as if they had been sure that they knew their Master's mind in this matter, whereas he had lately cautioned them not to despise the little ones.
III.The encouragement Christ gave to it.
1.He took it very ill that his disciples should keep them off; When he saw it, he was much displeased, Mar 10:14. "What do you mean? Will you hinder me from doing good, from doing good to the rising generation, to the lambs of the flock?" Christ is very angry with his own disciples, if they discountenance any in coming to him themselves, or in bringing their children to him.
2.He ordered that they should be brought to him, and nothing said or done to hinder them; suffer little children, as soon as they are capable, to come to me, to offer up their supplications to me, and to receive instructions from me. Little children are welcome betimes to the throne of grace with their Hosannas.
3.He owned them as members of his church, as they had been of the Jewish church. He came to set up the kingdom of God among men, and took this occasion to declare that that kingdom admitted little children to be the subjects of it, and gave them a title to the privileges of subjects. Nay, the kingdom of God is to be kept up by such: they must be taken in when they are little children, that they may be secured for hereafter, to bear up the name of Christ.
4.That there must be something of the temper and disposition of little children found in all that Christ will own and bless. We must receive the kingdom of God as little children (Mar 10:15); that is, we must stand affected to Christ and his grace as little children do to their parents, nurses, and teachers. We must be inquisitive, as children, must learn as children (that is the learning age), and in learning must believe, Oportet discentem credere - A learner must believe. The mind of a child is white paper (tabula rose - a mere blank), you may write upon it what you will; such must our minds be to the pen of the blessed Spirit. Children are under government; so must we be. Lord, what wilt thou have me to do? We must receive the kingdom of God as the child Samuel did, Speak, Lord, for thy servant heareth. Little children depend upon their parents' wisdom and care, are carried in their arms, go where they send them, and take what they provide for them; and thus must we receive the kingdom of God, with a humble resignation of ourselves to Jesus Christ, and an easy dependence upon him, both for strength and righteousness, for tuition, provision, and a portion.
5.He received the children, and gave them what was desired (Mar 10:16); He took them up in his arms, in token of his affectionate concern for them; put his hands upon them, as was desired, and blessed them. She how he out-did the desires of these parents; they begged he would touch them, but he did more.
(1.)He took them in his arms. Now the scripture was fulfilled (Isa 40:11), He shall gather the lambs in his arms, and carry them in his bosom. Time was, when Christ himself was taken up in old Simeon's arms, Luk 2:28. And now he took up these children, not complaining of the burthen (as Moses did, when he was bid to carry Israel, that peevish child, in his bosom, as a nursing father bears the sucking child, Num 11:12), but pleased with it. If we in a right manner bring our children to Christ, he will take them up, not only in the arms of his power and providence, but in the arms of his pity and grace (as Eze 16:8); underneath them are the everlasting arms.
(2.)He put his hands upon them, denoting the bestowing of his Spirit upon them (for that is the hand of the Lord), and his setting them apart for himself.
(3.)He blessed them with the spiritual blessings he came to give. Our children are happy, if they have but the Mediator's blessing for their portion. It is true, we do not read that he baptized these children, baptism was not fully settled as the door of admission into the church until after Christ's resurrection; but he asserted their visible church-membership, and by another sign bestowed those blessings upon them, which are now appointed to be conveyed and conferred by baptism, the seal of the promise, which is to us and to our children.
Historical interpretation
Nine Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught,68 what kind of (supposition). is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.
(Matt. tom. xv. 7) If any of those who profess to hold the office of teaching in the Church should see a person bringing to them some of the foolish of this world, and low born, and weak, who for this reason are called children and infants, let him not forbid the man who offers such an one to the Saviour, as though he were acting without judgment. After this He exhorts those of His disciples who are already grown to full stature to condescend to be useful to children, that they may become to children as children, that they may gain children; for He Himself, when He was in the form of God, humbled Himself, and became a child. On which He adds: For of such is the kingdom of heaven. (1 Cor. 9:22)
(ubi sup.) But the disciples, out of regard for the dignity of Christ, forbade those who brought them. And this is what is added: And his disciples rebuked those who brought them. But our Saviour, in order to teach His disciples to be modest in their ideas, and to tread under foot worldly pride, takes the children to Him, and assigns to them the kingdom of God: wherefore it goes on: And he said unto them, Suffer little children to come unto me, and forbid them not.
(ubi sup.) For indeed the mind of a child is pure from all passions, for which reason, we ought by free choice to do those works, which children have by nature.
When any people, you see, who are already of an age to make free decisions of will, approach the sacraments of the faithful, they cannot begin the new life unless they repent of the old. It’s only babies that are exempt from this kind of repentance when they are baptized; after all they are not yet capable of making free choices.However, the faith of those who present them for baptism can avail them for sanctification and the remission of original sin; thus whatever defilement of wrongdoing they may have contracted through others, of whom they have been born, they can be purged of it through the interrogation of these others and the replies they give.
(Vict. Ant. e Cat. in Marc.) There is no contrariety in Matthew's relating that He spoke these words to the Pharisees, though Mark says that they were spoken to the disciples; for it is possible that He may have spoken them to both.
(Vict. Ant. e Cat. in Marc.) Fitly does He take them up into His arms to bless them, as it were, lifting into His own bosom, and reconciling Himself to His creation, which in the beginning fell from Him, and was separated from Him. Again, He puts His hands upon the children, to teach us the working of His divine power; and indeed, He puts His hands upon them, as others are wont to do, though His operation is not as that of others, for though He was God, He kept to human ways of acting, as being very man.
(ubi sup.) That is, if ye have not innocence and purity of mind like that of children, ye cannot enter into the kingdom of heaven. Or else, we are ordered to receive the kingdom of God, that is, the doctrine of the Gospel, as a little child, because as a child, when he is taught, does not contradict his teachers, nor put together reasonings and words against them, but receives with faith what they teach, and obeys them with awe, so we also are to receive the word of the Lord with simple obedience, and without any gainsaying. It goes on: And he took them up in his arms, put his hands upon them, and blessed them.
(ubi sup.) Having embraced the children, He also blessed them, implying that the lowly in spirit are worthy of His blessing, grace, and love.
And they brought little children to Him that He might touch them. But the disciples rebuked those who brought them. Not that they did not want them to be blessed by the voice and hand of the Savior, but because, not yet having complete faith, they thought He would be worn out by the importunity of those who brought them.
The wickedness of the Pharisees in tempting Christ, has been related above, and now is shown the great faith of the multitude, who believed that Christ conferred a blessing on the children whom they brought to Him, by the mere laying on of His hands. Wherefore it is said: And they brought young children to him, that he might touch them.
Wherefore He says not, for of these, but of such is the kingdom of God, that is, of persons who have both in their intention and their work the harmlessness and simplicity which children have by nature. For a child does not hate, does nothing of evil intent, nor though beaten does he quit his mother; and though she clothe him in vile garments, prefers them to kingly apparel; in like manner he, who lives according to the good ways of his mother the Church, honours nothing before her, nay, not pleasure, which is the queen of many; wherefore also the Lord subjoins, Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
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Summary
This verse captures a pivotal moment in Jesus' ministry where the inherent tension between societal norms and the radical inclusivity of God's Kingdom is vividly displayed. Parents, seeking a blessing or healing, brought young children to Jesus, only to be met with sharp disapproval from His disciples. This incident sets the stage for Jesus' profound teaching on the value of children and the humble, dependent posture required to enter the Kingdom of God.
Context
Literary Context
This verse immediately follows Jesus' teaching on marriage and divorce in Mark 10:1-12. Having just addressed deeply theological and ethical matters concerning adults, the narrative shifts abruptly to the bringing of children, creating a stark contrast. The disciples' reaction in Mark 10:13 and Jesus' subsequent response in Mark 10:14-16 serve as a powerful illustration and counterpoint to the earlier discussion, emphasizing that the Kingdom of God is not solely for the learned or the mature, but for those who receive it with childlike faith. This episode also foreshadows Jesus' later interactions with the marginalized and His consistent challenge to conventional wisdom regarding status and importance.
Historical & Cultural Context
In ancient Jewish society, children, especially young ones, held a significantly lower social status than adults. They were often not considered full members of the community until they reached a certain age and were not typically included in serious religious or public discussions. Their presence might have been seen as a distraction or an imposition. The act of bringing children to a rabbi or holy man for a "touch" (often implying a blessing, prayer, or even healing) was a common practice, reflecting a belief in the spiritual power conveyed through such an act. The disciples' "rebuke" (G2008, epitimáō) was a strong admonition, reflecting their cultural understanding that Jesus' time was too valuable for such "trivial" matters and that the parents were out of line.
Key Themes
Mark 10:13 contributes significantly to several overarching themes in the Gospel of Mark. It underscores Jesus' radical inclusivity and compassion, demonstrating His willingness to engage with all, particularly the vulnerable and overlooked, directly contrasting with the disciples' more conventional, status-conscious worldview. It highlights the misunderstanding and spiritual immaturity of the disciples, a recurring theme throughout Mark, as they consistently struggle to grasp the true nature of Jesus' mission and the Kingdom of God, as seen in their failures to understand the parables in Mark 4 or Jesus' suffering in Mark 8:31-33. Furthermore, this verse sets the stage for the profound theme of the value of humility and childlike faith as prerequisites for entering the Kingdom, a concept Jesus explicitly teaches in Mark 10:15.
Exposition and Analysis
Key Word Analysis
From πρός and φέρω; to bear towards, i.e. lead to, tender (especially to God), treat. This word implies an intentional, purposeful action of presenting someone or something. Here, it signifies the parents' earnest desire to bring their children into Jesus' presence, likely with an expectation of blessing or spiritual benefit. The word choice emphasizes the direct and personal nature of their approach to Jesus.
Neuter diminutive of παῖς; a childling (of either sex), i.e. (properly), an infant, or (by extension) a half-grown boy or girl; figuratively, an immature Christian. This term specifically refers to very young children, perhaps even infants or toddlers, highlighting their complete dependence and vulnerability. Their smallness and lack of social standing in that culture make the disciples' rebuke all the more striking and Jesus' subsequent welcome all the more revolutionary.
From ἐπί and τιμάω; to tax upon, i.e. censure or admonish; by implication, forbid. This is a strong word, indicating a sharp, authoritative reprimand or scolding. The disciples were not merely gently discouraging but actively forbidding the parents from approaching Jesus, revealing their misguided zeal and a profound misunderstanding of Jesus' character and mission.
Verse Breakdown
"And they brought young children to him"
This clause introduces the primary action of the verse. "They" refers to parents or guardians, driven by faith or hope, seeking Jesus' interaction with their vulnerable children. The act of bringing them "to him" emphasizes their desire for a personal encounter with Jesus, recognizing His unique authority and power to bless.
"that he should touch them"
This phrase clarifies the specific intention behind bringing the children. In the ancient world, a touch from a revered figure was believed to impart blessing, healing, or spiritual favor. It was a tangible expression of connection and the transfer of spiritual power, indicating the parents' belief in Jesus' divine authority and benevolent nature.
"and his disciples rebuked those that brought them."
This final clause introduces the conflict and the disciples' misguided intervention. Their "rebuke" was a harsh admonition, reflecting their perception that the children were an inconvenience or unworthy of Jesus' time. This action highlights their persistent failure to grasp Jesus' inclusive Kingdom values, prioritizing order or perceived importance over compassion and accessibility.
Literary Devices
The verse employs Contrast as its primary literary device, setting the compassionate intent of the parents against the harsh reaction of the disciples. This immediate juxtaposition highlights the disciples' spiritual blindness and misunderstanding of Jesus' mission. There is also a subtle Foreshadowing at play; the disciples' attempt to control access to Jesus and their misjudgment of who is worthy prefigures their later struggles with humility and their eventual abandonment of Jesus during His passion. Furthermore, a degree of Irony is present, as those closest to Jesus, who should embody His welcoming spirit, instead act as gatekeepers, unwittingly hindering the very people Jesus came to embrace.
Theological and Thematic Connections
Mark 10:13 serves as a powerful theological statement about the nature of God's Kingdom and the character of Jesus. It reveals that the Kingdom is not exclusive to the powerful, the learned, or those of high social standing, but is open to the vulnerable, the dependent, and those who approach with simple trust. The disciples' rebuke underscores a common human tendency to create barriers based on perceived worthiness or convenience, a tendency that Jesus consistently challenged. This incident affirms Jesus' radical inclusivity, demonstrating His profound love and accessibility to all, especially those often marginalized or overlooked by society. It teaches us that true spiritual authority is expressed not in guarding access, but in extending welcome and blessing.
Reflection and Application
Mark 10:13 is a profound mirror reflecting our own attitudes and priorities. It challenges us to examine who we might inadvertently exclude or deem "unworthy" of our time, attention, or spiritual resources. Just as the disciples sought to protect Jesus from what they considered a distraction, we too can fall into the trap of prioritizing efficiency, order, or perceived importance over genuine compassion and radical welcome. This verse calls us to cultivate a heart that values the "least of these," recognizing that God's Kingdom often operates in ways contrary to human wisdom. It reminds us that true discipleship involves embracing the vulnerable, extending grace, and fostering environments where all, regardless of age or status, feel seen, valued, and welcomed into the presence of Christ. It encourages us to be conduits of blessing, not barriers.
Questions for Reflection
FAQ
Why did the disciples rebuke those who brought children to Jesus?
The disciples likely rebuked the parents out of a misguided sense of protecting Jesus' time and dignity. In ancient Jewish culture, children held a lower social status and were not typically seen as participants in serious religious discussions or public ministry. The disciples probably viewed the parents' actions as an imposition or an interruption to Jesus' more "important" work of teaching adults, failing to grasp Jesus' radical inclusivity and the true nature of the Kingdom of God, which values the humble and vulnerable.
What does it mean that Jesus should "touch" the children?
In the cultural context of the time, a "touch" from a revered spiritual leader like Jesus was understood to convey a blessing, a prayer, or even healing. People believed that a holy person's physical contact could impart spiritual power or favor. The parents bringing their children for Jesus to touch them indicates their faith in His authority and their desire for His divine favor and blessing upon their children's lives. This act was a tangible expression of seeking spiritual benefit from Him.
How does this verse relate to the value of children in the church today?
Mark 10:13, especially when read in conjunction with Jesus' subsequent response in Mark 10:14-16, profoundly shapes Christian theology regarding the value of children. It teaches that children are not merely future members of the church but are precious in God's sight right now. Jesus' welcome of them challenges believers to actively value, protect, and nurture children, seeing them as examples of the humility and trust required to enter the Kingdom of God. It calls the church to be a place where children are not just tolerated but genuinely welcomed, taught, and discipled, recognizing their inherent spiritual capacity and worth.
Christ-Centered Fulfillment
Mark 10:13, though seemingly a simple narrative detail, profoundly foreshadows and illuminates the very heart of Christ's mission. The disciples' attempt to block access to Jesus for those deemed "unworthy" or "insignificant" stands in stark contrast to Jesus' ultimate purpose: to break down every barrier and extend an open invitation to all humanity. Jesus, the Good Shepherd, does not turn away the vulnerable lambs but actively seeks them out, demonstrating God's boundless love and compassion. His later sacrifice on the cross, as the Lamb of God who takes away the sin of the world, is the ultimate act of radical welcome, making a way for all—including the "least of these"—to draw near to God. This verse, therefore, is a microcosm of the Gospel: Jesus, the Son of Man who came not to be served but to serve, and to give his life as a ransom for many, consistently dismantles human-made hierarchies and offers grace to the marginalized, revealing that His Kingdom is built on humility, dependence, and unconditional love, a love perfectly embodied in His willingness to embrace the children.