Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these.
Mk 10:13-16
Why did the disciples object to the bringing of the children?
A common suggestion is that Jesus was tired and the disciples did not want him troubled further. But this is something foreign to the Gospels. Moreover, the strong word used to describe the disciples' reaction suggests that some deeper issue was at stake. Perhaps the families from which the children came were not committed to Christ (cf. the disciples' attitude in 9:38 and Jesus' response to it). Or more probably the idea is that contact with Jesus is not for those too young to make a responsible decision upon his claims (see further below). Jesus' reaction also suggests that some important matter of principle was involved, for nowhere else in the Gospels is 'indignation' (aganakteo) ascribed to him.
What does the word such mean in his reply? There are two possibilities:
(1) “these and other (literal) children”. In that case take note of such passages as Ps. 8:2, Matt. 21:15-16 and 11:25. Just as it is God's inscrutable will that the truth should be 'hidden from the wise and understanding and revealed to babes', so it is his will that those who have not yet reached 'the age of the Law' should inherit his kingdom. Alternatively, Lohmeyer has the ingenious (over-ingenious?) idea of linking the saying with 9:1. Since Jesus there says that a few members of his own generation will survive to see the kingdom come in power, presumably the younger generation will be the 'generation of the last times'. In view of that, should they be denied the attention and blessing of Jesus, the bringer of the kingdom?
(2) The meaning may be: “these and others who, though not literally children, share the characteristics of children”. In this case we have to ask what characteristics? 'The point of the comparison is not so much the innocence and humility [or obedience] of children; it is rather the fact that children are unselfconscious, receptive, and content to be dependent upon others' care and bounty. It is in such a spirit that the kingdom must be received. It is a gift of God and not an achievement on the part of man. It must be simply accepted, in as much as it can never be deserved. Such an interpretation fits well with our other information about the teaching of Jesus (Luke 17:10, Matt. 23:12 and 5:5), and v. 15 makes it clear that this was how St Mark understood the saying. Indeed it was no doubt as revealing the disposition of the true disciple that he included the story in this general context which deals with the character and cost of discipleship. But since there is some doubt if v. 15 is an original part of the saying, it remains possible that (1) was the original meaning.
Jesus' action in v. 16, which goes even beyond what was asked of him, emphasizes the contrast between his attitude and that of his disciples, and the verse gives a sort of pictorial expression to the truth in 14b, for the early Church certainly believed, if not that 'Jesus Himself is the Kingdom', at least that reception by him carries admission to the kingdom.
Finally, it should be noticed that, as described by St Mark, Jesus' action corresponds fairly closely to that of the minister at infant baptism; evidence has been collected which makes it at least plausible to suggest that the primitive Church (like the later Church) found in this story an expression of the Lord's mind on the vexed question of infant baptism. (See notes on vv. 14 and 16 below.) Certainly the story gains considerably in point if read with that suggestion in mind, and it would explain why Jesus and the disciples are pictured reacting so sharply, as if to an issue of principle.
v. 13. And people were bringing children to him that he might touch them, but the disciples rebuked them.
Children: The Greek word (paidia) definitely means "children" (up to twelve years) rather than 'babies', but this would not have prevented the early Church from finding the passage relevant to infant baptism. For a development in that direction cf. how Luke (18:15) has 'babies.'.
To secure for children the 'touch' of a great or holy man is a common custom in most civilizations.
Rebuked: In Marcan usage the Greek word tends to have a solemn flavor and to presuppose really serious evil (cf. 4:39, 8:32. 33 and 9:25).
v. 14. When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these.
Hinder: There is a suggestion that this is a deliberate allusion to the baptismal rite of the primitive Church, in which the question: 'What hinders?' was asked liturgically before the candidates were baptized.
v. 15. Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.”
Few deny the authenticity of this saying: the main reason for doubting whether this is its original setting is its incongruity as the centerpiece of a story which deals with Jesus' attitude to children, and not with children as examples to be imitated. It is a curious fact that this saying would be wholly appropriate after 9:36, and 9:37 would be mere appropriate.here. Someone has suggested that the two sayings have suffered some confusion with one another.
v. 16. Then he embraced them and blessed them, placing his hands on them.
Laying his hands upon them: An essential complement to, if not actually part of, the primitive rite of baptism. A writer has said: 'It is by a true instinct that this action of Our Lord's is claimed as implying his sanction for infant baptism.'
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