Mark 10:13-16

DISCOURSE: 1438
CHRIST BLESSES LITTLE CHILDREN

Mark 10:13. And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them.

IT is common with men to shew partiality to the failings of their friends, at the time that they are leaning rather to the side of severity in their judgment of others. But our blessed Lord shewed no favour to his Disciples in that respect; but was as observant of smaller errors in them, as of the more flagrant transgressions of his enemies. He ever proceeded upon that principle, “You only have I known of all the families of the earth; therefore I will punish you for your iniquities.” His Disciples had interposed to prevent him from being troubled with a multitude of children, whom their fond parents foolishly, as the Disciples thought, were bringing to him: but he was very angry with them, and gave them a severe rebuke: for however they might take credit to themselves for meaning well, their conduct in this matter was highly reprehensible.
The text presents two things to our view:

I. His rebuke to them—

Some parents were bringing their children to Christ—
[To this they had probably been induced by the discourse which had recently passed between our Lord and his Disciples. On their inquiring, Who should be the greatest in his kingdom? he had set a little child before them, and declared that a conformity to it in humility constituted the most exalted character of his subjects; and that whosoever should receive one such little child in his name, would receive him; whilst those who should offend one, would involve themselves in the most tremendous guilt and misery [Note: Matthew 18:1.]. Hence it would naturally be supposed that Jesus had a peculiar love for little children; and that as he required others to receive them, he himself would certainly receive, and bless them too. Hence many believing parents sought to avail themselves of the opportunity of obtaining a blessing for their children; and brought them to him, that he might “put his hands upon them and bless them.” It was not bodily, but spiritual, health, which the parents sought for their children: and we cannot but highly applaud their zeal in such a cause.]

But the Disciples interposed to prevent it—
[They doubtless thought that they were doing right, in not suffering their Lord to be so troubled. His time, they thought, was too precious to be so occupied; his work too important to be so interrupted; his engagements too numerous to admit of such intrusions; his fatigues too great to be so needlessly increased. Besides, to the children, they supposed, it could be of little use: and to the parents, only a momentary gratification: and if the precedent were once admitted, it would be followed to an unknown extent. Hence they would not suffer their Lord to be so distracted.

But, whilst they imagined that their conduct was precisely such as it ought to be, they were really acting a very unbecoming part. It is not every one who means well, that acts well: there is “a zeal that is not according to knowledge;” and such was theirs on the present occasion. Their conduct was indeed very criminal in many respects: It argued low thoughts of their Divine Master, whose condescension they limited; whilst, in truth, it is infinite. It argued an ignorance of his office, which is peculiarly designated by the prophet, as that of “a Shepherd, who carries the lambs in his bosom [Note: Isaiah 40:11.].” It argued an unmindfulness of the Father’s grace, who had promised, in a peculiar manner, to pour out his Spirit upon his people’s seed, and his blessing upon their offspring [Note: Isaiah 44:3. compared with Acts 2:39.].” It argued unkindness to the parents, whose feelings they should have more affectionately consulted; and indifference to the children, whose benefit they should have been studious to promote. It argued also an unbelief of its efficacy: they had often seen people obtaining health to their bodies by a mere touch of their Master’s garment, and yet they could not conceive that any benefit should accrue to the children’s souls by an authoritative imposition of his hands, and an immediate communication of his blessing. All this was exceedingly sinful. But they erred also in the manner as well as in the matter, of their conduct; for they “rebuked” these pious women. Alas! even good men, if unreasonably interrupted, are but too apt to shew an unhallowed temper, instead of exercising that meekness and gentleness which become their profession.]

Our Lord, however, deservedly and severely rebuked them—
[In St. Matthew’s account there is a little change in the collocation of the words, which makes his address to them more emphatical [Note: Matthew 19:14.]; “Let the little children alone, and hinder them not from coming to me.” But our Lord assigns as the reason of this reproof, (for he never would administer reproof without evincing the justice of it,) that “of such persons was the kingdom of God;” of such in age, and of such in character. Some confine this expression to the character of the persons who compose his kingdom: but, in so doing, they destroy all the force of his reasoning. If our Lord had meant only to say, that children were fit emblems of his subjects, it would have been no reason for his reproof; since they would be neither more so by being brought to him, nor less so by being kept away. But, if we understand that children are still, as under the Jewish dispensation, to be regarded as in covenant with God, and subjects of his kingdom, then the reason is clear and strong: for to keep children from him, would be to deprive them of privileges to which they were as much entitled as adults. Our Church lays peculiar stress upon this point in her baptismal service [Note: See the Address to the parents, after the passage recording St. Mark’s words in the Baptismal service.]; and shews with great clearness, that it is a complete justification of those who maintain the propriety of infant baptism: for, if infants are capable of receiving Christ’s blessing, are we not to bring them to him that they may obtain it? If they are capable of receiving the thing signified, are they not fit subjects to receive the sign? And if Christ was so angry with his Disciples for keeping them from him, can he be pleased with us, if we keep them from him? In a word, Christ has shewn us, by this act, that children are as much the subjects of his kingdom now, as ever they were under the Jewish dispensation; and every member of our Church has reason to rejoice, that the sentiments of our Reformers on this disputed subject were in such perfect unison with the word of God.

If it be objected, that Christ did not baptize the children; we answer, His baptism was not yet instituted: the only baptism that was now observed, was that of John. The question is, Are children to be regarded as subjects of Christ’s kingdom? and are they entitled to the privileges of that kingdom? Christ expressly says, they are: and so say we: and therefore according to his command we bring them to him, that they may be admitted to a participation of those blessings, precisely as the Jews by God’s command brought their children to be admitted into covenant with him.]

In perfect agreement with these sentiments is,

II.

His instruction to us—

Our Lord uniformly engrafted some general instruction on the passing occurrences of every day. He here instructs us,

1. By precept—

[Whilst children are to be received into the Church of Christ, they are to be regarded also as emblems of those moral qualities, which all the subjects of his kingdom must possess. There is in children a simplicity of mind, a teachableness of spirit, a consciousness of weakness, a dependence on their parents’ care, an obedience to their commands, and a submission to their will. Now these must be the dispositions of all who would be numbered with Christ’s people here, or be partakers with them in a better world: nor can any thing but a resemblance to children in these respects warrant any person to believe himself in a state of favour with God. The declaration in our text is as strong and clear as words can make it. The very entrance into Christ’s kingdom is by this door: it is low, and we must stoop; it is narrow, and we must be little in in our own estimation, before we can by any means find admission within it: there is no space allowed for the cumbrous ornaments of worldly wisdom, of moral goodness, of human power; we must enter naked and divested of them all— divested, I mean, in our own apprehension and conceit; and must be willing to take “Christ as our wisdom, our righteousness, our sanctification, and redemption.” This is humiliating, it is true; but it must be done; and, if we will not submit to it, we can never enter into the kingdom of heaven: “the wise must become fools [Note: 1 Corinthians 4:10.],” the pure polluted [Note: Job 9:20; Job 9:30.], the righteous guilty [Note: Romans 3:19.] in their own estimation, before Christ can be valued, or his salvation desired. We say not that a person must commit wickedness in order to fit himself for Christ’s kingdom; God forbid: but he must renounce every degree of self-conceit, self-dependence, self-seeking, and self-applause; and, “whatever he had which once he accounted gain, must now be considered by him as loss for Christ.”

O that all were thus divested of self, and made willing to seek their all in Christ! Let parents condescend to learn from their little children what dispositions they themselves should cultivate towards their heavenly Father; and bear in mind, that their highest perfection is, to be brought to a willing and habitual resemblance to that instructive emblem.]

2. By example—

[“He took the little children up in his arms, put his hands upon them, and blessed them.” What amazing condescension! How amiable in itself, so to notice those, who could be so little conscious of his love. How conciliatory to the parents, whose hearts were more open to impression from the kindness shewn to their offspring, than from any favour that could be conferred upon themselves! How encouraging to the children, whose parents would not fail to remind them often that they had been thus highly honoured, to be embraced in the Saviour’s bosom, and to receive his heavenly blessing! Methinks, this very circumstance would operate upon them through life to devote themselves unto the Lord Jesus Christ, and to “cleave unto him with full purpose of heart.” In a word, how edifying to all! To parents, it shewed what their chief desire for their children should be, namely, to bring them to the knowledge of him, and to the enjoyment of his salvation. To ministers, it spoke with peculiar emphasis, that they should attend to the lambs of their flock, and consider neither the meanest nor the weakest of the people as beneath their notice: however laborious their occupations might be, they should reserve some portion of their time for the instruction of babes. To all his believing people also, whether men or women, it shewed how acceptable a service they would perform, if they laboured to instruct the rising generation. If he himself did not overlook the existence of little faith, or “despise the day of small things,” or disdain to sow what could not be reaped for many years, well may his people cultivate the same benevolence, and exert themselves according to their measure in the same glorious cause.]

From this subject we may see,
1.

How thankful ought children to be to their instructors [Note: This is proper to be noticed especially where there are Sunday Schools. This is also a fit subject for a Baptism]!

[To you who are instructed from Sabbath to Sabbath it appears, that the teaching of you to read is the great object which your instructors have in view: but this is by no means the case: they desire to perform the same kind office for you which the parents in our text performed for their children; they would bring you to Christ, that you may be received into his bosom, and be made partakers of his blessing. For this end they pray for you in secret, that God may render their labours effectual for your eternal good: and whilst they are instructing you, they often put up a silent prayer to Him who seeth the desire of their hearts; and they actually put you, as it were, into the Saviour’s hands, saying, ‘Lord, give thy blessing to this dear child!’ Let me then entreat you to have the same end in view, and to seek for yourselves his blessing upon your souls.]

2. What reason have they to be ashamed who would keep men from Christ!

[The Disciples had some reason for discouraging the bringing of infants to Christ; but what reason have they who would deter grown persons from coming to him! Shall it be thought that there are few, if any, who would act so wicked a part? Alas! there are many: for, what is the tendency of that derision with which religion is treated, and of that opposition which is almost universally made to those who are zealous in its cause? Surely, if our Lord was “much displeased” with his Disciples, who really meant well, it is no little displeasure that he will manifest against the wilful despisers of his Gospel — — — We commend to their attention a fore-cited passage [Note: Matthew 18:6.], and pray God that they may never know the force of it by their own experience.]

3. What encouragement have we all to apply to Christ for ourselves!

[If our blessed Lord was so condescending unto infants, what will he not be to those who come to him with understanding. hearts? Will he put any obstacles in their way? Has he not said, that “those who come unto him he will in no wise cast out?” Let not any then dishonour him by doubts and fears, as though he would not be gracious unto them: let not any sense of their own unworthiness discourage them: but let them rather remember, that the more lowly they are in their own eyes, the more amiable they will be in his; and the more empty they are in themselves, the more certainly shall they be “filled out of his fulness.”]