Matthew 19:13 · Bible study
Matthew 19:13 Commentary: Why the Disciples Rebuked the Children
Greek · 9 what the commentators say
Meaning in one sentence
Explore why the disciples rebuked those bringing children to Jesus, what this reveals about the kingdom, and the Jewish custom of blessing.
Research Summary
- Meaning: Parents bring children to Jesus for blessing; disciples rebuke them; Jesus overrules and welcomes the children, showing the kingdom is for the humble.
- Key words: προσηνέχθησαν (were brought), παιδία (little children), ἐπιθῇ (lay hands on), ἐπετίμησαν (rebuked).
- Main debate: Whether this passage directly supports infant baptism (traditional Reformed/Catholic view) or primarily teaches childlike faith as a condition for entering the kingdom (some Protestant readings).
- Theological theme: The kingdom of heaven belongs to the dependent and humble; it is received, not achieved.
- Best use: Preaching on grace, inclusion, children’s ministry, and the posture of faith required to enter the kingdom.
Translation Comparison
BSB Berean Standard Bible 2020
Then the little children were brought to Jesus for Him to place His hands on them and pray for them. And the disciples rebuked those who brought them.
WEB World English Bible 2000
Then little children were brought to him that he should lay his hands on them and pray; and the disciples rebuked them.
KJV King James Version 1769
Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.
ASV American Standard Version 1901
Then were there brought unto him little children, that he should lay his hands on them, and pray: and the disciples rebuked them.
YLT Young's Literal Translation 1898
Then were brought near to him children that he might put hands on them and pray, and the disciples rebuked them.
Darby Darby Bible 1890
Then there were brought to him little children that he might lay his hands on them and pray; but the disciples rebuked them.
Douay-Rheims Douay-Rheims Bible 1899
Then were little children presented to him, that he should impose hands upon them and pray. And the disciples rebuked them.
Translations in other languages (10 available)
Entonces le fueron presentados unos niños, para que pusiese las manos sobre ellos, y orase; y los discípulos les riñeron.
Então lhe trouxeram crianças, para que pusesse as mãos sobre elas e orasse, mas os discípulos os repreendiam.
Alors on lui amena des petits enfants, afin qu’ il leur imposât les mains et priât pour eux. Mais les disciples les repoussèrent.
Da wurden Kindlein zu ihm gebracht, daß er die Hände auf sie legte und betete. Die Jünger aber fuhren sie an.
Toen werden kinderkens tot Hem gebracht, opdat Hij de handen hun zou opleggen en bidden; en de discipelen bestraften dezelve.
Allora gli furono presentati dei bambini perché imponesse loro le mani e pregasse; ma i discepoli sgridarono coloro che glieli presentavano.
Tedy mu przynoszono dziatki, aby na nie ręce wkładał i modlił się; ale uczniowie gromili je.
Тогда приведены были к Нему дети, чтобы Он возложил на них руки и помолился; ученики же возбраняли им.
那時，有人帶著 小孩子 來見耶穌，要 耶穌給他們 按 手 禱告，門徒 就 責備 那些人。
Then some people took little children to him, so that he might put his hands on them in blessing: and the disciples said sharp words to them.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 19:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse records a Jewish custom: parents brought little children (Luke calls them “infants,” βρέφη) to a holy man for a blessing through laying on of hands and prayer, a practice rooted in Genesis 48:14 and 48:20. The disciples rebuked the parents, not the children (Mark 10:13 clarifies this). Barnes and Calvin suggest the disciples thought the children too young to receive anything, or that such actions were beneath Jesus’ dignity as the Messiah, a charge that echoes their earlier misunderstanding of the kingdom’s nature (Matthew 18:1, 4). Gill argues the disciples feared the children would trouble Jesus or provoke him to further rebuke their ambition. All agree Jesus overrules them, declaring the kingdom belongs to “such as these.” The core consensus: the disciples’ rebuke reflects a wrong assumption about who matters in God’s kingdom, and Jesus’ response opens the door for all who come with humble dependence.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal children as heirs of the kingdom: Interpreters such as Bengel and de Wette apply Jesus’ words directly to the children brought—they are not just examples, but actual heirs. Supported by Luke’s term βρέφη (infants) and the fact Jesus blesses them without condition.
- Childlike character as requirement: Meyer, Calvin, and many modern exegetes read ‘such as these’ as describing a childlike disposition of humility and dependence, based on Matthew 18:3–4 where Jesus explicitly says one must become like a child to enter the kingdom.
- Basis for infant baptism: A long tradition (Catholic, Orthodox, Lutheran, Reformed) sees in this passage the church’s warrant to bring children into the covenant through baptism. The argument: if the kingdom belongs to them, they should receive its sign, even before personal confession of faith.
What is clear: Jesus welcomes little children, rebukes his disciples for hindering them, and declares the kingdom of heaven belongs to those who approach it with the same humble, receptive trust.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Age of the children | They were young, Luke calls them 'infants' (βρέφη), and παιδία can include toddlers. All agree they are not self-sufficient. | Some (Gill) argue they were old enough to walk and be called by Jesus; others (Clarke, Calvin) emphasise they were helpless infants, deepening the picture of grace. |
| Meaning of the disciples’ rebuke | The disciples rebuked those who brought the children (Mark 10:13 clarifies the object). They thought it inappropriate for Jesus to bless them. | Why? Barnes lists two options: the children were too young to benefit, or the disciples thought it beneath Jesus’ dignity. Gill adds the disciples feared being rebuked again for ambition. Calvin suggests they did not yet comprehend Jesus’ actual office. |
| Relationship to baptism | Laying on of hands and prayer is not baptism. Jesus did not baptize the children (Gill notes Jesus baptized none). | Many traditions (Catholic, Orthodox, Lutheran, Reformed) see this as a basis for infant baptism, the kingdom belongs to children, so they are to be brought into the covenant sign. Other traditions (Baptist, some Evangelical) say the passage shows disciples corrected for keeping children away, but baptism requires personal faith. |
| Kingdom belongs to 'such as these' | Jesus uses the children as a model for who enters the kingdom. The kingdom does not belong to the powerful or self-sufficient. | Calvin and Meyer take it as ‘children and those like them in humility.’ Bengel and de Wette apply it directly to literal children as heirs. The early church and Reformation traditions often extended it to infants, while some modern exegetes (following Matthew 18:3) focus on childlike character. |
Historical & Cultural Context
In first-century Judaism, bringing children to a respected teacher for a blessing was a recognized practice. Fathers like Jacob blessed Ephraim and Manasseh by laying on hands (Genesis 48:9, 14, 20), and the custom continued through synagogue presidents who placed hands on children in prayer. Matthew 19:13 uses the verb prosēnechthēsan (“were brought”), the same term used for presenting offerings in the Temple, suggesting these parents saw Jesus as a mediator of divine favour. The laying on of hands (ἐπιθῇ τὰς χεῖρας) was a known symbol of consecration and prayer (Clarke calls it “dedication to God”).
The disciples’ rebuke (ἐπετίμησαν) must be read against the backdrop of their recent arguments about status. Immediately before this passage, Jesus taught on divorce and the kingdom’s radical demands (vv. 10, 12), and earlier he placed a child in their midst as an example of true greatness (Matthew 18:2, 5). Here, they fail to see that children, helpless, dependent, receiving grace, are precisely the kind the kingdom welcomes. Luke 18:15 places this incident right after the parable of the Pharisee and the tax-collector, underscoring the theme: the humble, not the self-sufficient, receive God’s gift.
Some commentators (Gill, Lange) debate whether the children were infants or older toddlers. Luke’s term βρέφη (babbies/infants) leans toward very young, while Matthew’s παιδία can include children up to age twelve. The cultural practice of seeking a blessing applied to any age, so the exact age is less central than the act of presentation. Either way, the disciples’ objection likely rose from assuming children were too insignificant for the Messiah’s time.
Textual Notes
The consulted sources report no significant textual variants for Matthew 19:13. The use of προσηνέχθησαν (aorist passive of προσφέρω) is consistent across the major manuscripts. The parallel accounts in Mark 10:13, 16 and Luke 18:15, 17 use different verbs (προσέφερον and προσέφερον respectively) but preserve the same narrative. No variation affects the meaning of the verse.
Reception History
From the earliest centuries, this passage was used to support the baptism of infants. Irenaeus and Cyprian appealed to Jesus’ welcome of children as a warrant for including infants in the church’s sacramental life. Augustine, building on this, argued that children inherit the kingdom by grace, not by merit. During the Reformation, the verse became a key text for paedobaptist practice in Lutheran, Reformed, and Anglican traditions; the Apostles and Nicene creeds mention nothing specific, but the principle of infant inclusion was read back into this scene. Anabaptist and later Baptist traditions, however, stressed that the passage is about childlike faith, not a direct command to baptize infants, a debate that continues today. Regardless of the baptismal reading, the church has always used Matthew 19:13, 15 to affirm the value of children in God’s eyes and the need for all believers to approach God with childlike trust. It has been sung in hymns of refuge (“Let the children come to me…”), and it remains a favourite text for children’s dedications and family ministries.
Preaching This Verse
Three-point outline
- What the parents understood: They brought children to Jesus not for healing but for blessing, recognising him as one who channels God’s favour. Their faith is proactive: they bring what they treasure to the Lord.
- What the disciples got wrong: The disciples viewed children as a distraction or an annoyance, revealing a pride that excludes the “small.” Their rebuke mirrors our tendency to protect Jesus from people we deem unworthy or inconvenient.
- What Jesus corrected: He overrules them not with a mild suggestion but with a command: “Allow the little children, and don’t forbid them.” The kingdom belongs to the childlike, not in age but in humble trust.
Five-point outline
- The setting: Jesus is in Perea, teaching crowds on marriage and purity (Matthew 19:1, 12). The appearance of children provides a dramatic contrast to the heavy topics.
- The request: Parents bring children “that he should lay his hands on them and pray.” This is a personal, relational act, not a ritual without heart.
- The rebuke: The disciples’ rebuke (using the same verb as Peter’s rebuke in Matthew 16:22) reveals they still think the kingdom is about power and status.
- The reversal: Jesus does not simply tolerate children; he welcomes them as models of kingdom entrance. The kingdom does not belong to the self-sufficient but to the dependent.
- The blessing: He lays hands on them and departs, the blessing is given, not earned. It foreshadows the baptismal dedication of infants in many Christian traditions.
Illustration hooks
- A church volunteer who feels children’s ministry is “less important” than the adult service, this passage flips that assumption.
- A parent who worries whether their young child can “really know God” or whether it’s worth bringing them to church, Jesus says yes.
- Anyone who has been told they are “too new,” “too immature,” or “too messy” to be taken seriously in church, Jesus welcomes the smallest.
Questions your congregation is asking
- Does my child need to understand the gospel fully before I can bring them to Christ?
- Why did the disciples think children were a problem? Am I ever like them?
- What does it mean to “receive the kingdom like a child” in my daily life?
Leading a Discussion
This short scene captures a turning point in Matthew’s Gospel. Before this, Jesus has taught about the greatest in the kingdom (Matthew 18). Now, the disciples act as if children are unworthy. Their mistake is our invitation to examine who we think belongs in God’s family, and who we might be keeping out. Read the whole passage (Matthew 19:13, 15) together out loud, then discuss.
Discussion questions
- What do you notice about the parents in this story? What motivated them to bring their children to Jesus?
- Why do you think the disciples rebuked the parents? Put yourself in their sandals, what concerns might they have had?
- How does Jesus’ response (v. 14) challenge the disciples’ assumptions about the kingdom of heaven?
- This passage is used to support infant baptism in some traditions, while others see it as a teaching on childlike faith. How do you read it, and why?
- In what ways do we, as individuals or as a church, make it hard for “little ones” (children, new believers, the vulnerable) to come to Jesus?
- What does it look like to “receive the kingdom” as a little child? Share a real-life example.
- How can this group or your church be more welcoming to those who seem “small” or insignificant?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 48:1 | After these things, someone said to Joseph, “Behold, your father is sick.” He took with him his two sons, Manasseh and Ephraim. |
| Genesis 48:9 | Joseph said to his father, “They are my sons, whom God has given me here.” He said, “Please bring them to me, and I will bless them.” |
| Genesis 48:20 | He blessed them that day, saying, “Israel will bless in your name, saying, ‘God make you as Ephraim and as Manasseh’” He set Ephraim before Manasseh. |
| I Samuel 1:24 | When she had weaned him, she took him up with her, with three bulls, and one ephah of meal, and a container of wine, and brought him to Yahweh’s house in Shiloh. The child was young. |
| Psalms 115:14 | May Yahweh increase you more and more, you and your children. |
| Psalms 115:15 | Blessed are you by Yahweh, who made heaven and earth. |
| Jeremiah 32:39 | I will give them one heart and one way, that they may fear me forever, for their good and the good of their children after them. |
| Matthew 16:22 | Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This will never be done to you.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the children brought to Jesus were infants, and he treats the laying on of hands as a formal act of consecrating them to God. He laments that this practice of dedicating children through prayer and baptism has largely disappeared, leaving children without the protection and blessing that comes from being placed under Christ's care by believing parents.
Barnes' Notes on the Bible Protestant 1832
Barnes sees this event as a natural extension of Jewish practice: parents who had devoted themselves to Jesus now brought their infants to Him for consecration, just as they dedicated children to God through circumcision. He notes that laying hands on the children while praying was an established custom, and the disciples rebuked them either because the children were too young or would be troublesome.
Calvin's Commentaries Reformed 1564
Calvin stresses that Christ receives even infants who cannot yet understand or desire his blessing, simply because they are presented to him by believing adults. The parents' act shows their conviction that the Spirit's power is at Christ's disposal for children too. The disciples, still expecting an earthly crown, rebuke them but misunderstand his actual office.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that Mark's Gospel places the blessing of children right after teaching on marriage, linking the purity of married life with love for little ones. He also insists that laying hands on children was no empty act, so infants can receive a blessing even without conscious awareness.
Geneva Bible Notes Reformed 1599
Then were brought to him litle children, that he should put his hands on them, and pray: and the disciples rebuked them.
Gill's Exposition of the Bible Baptist 1748
Gill argues these were not infants but children old enough to come to Jesus on their own, and they were brought for his blessing and prayer, not for baptism. The disciples' rebuke, in his view, proves infant baptism was unknown among Jews or early Christians.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that these children were brought to Jesus not for healing but simply for a blessing and prayer. This shows a faith that values Christ's favour even when there is no pressing need. Such an act honours Christ and does genuine good to the children, trusting his grace.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the laying on of hands as an ancient rite for blessing the young, citing Genesis. He explains that the disciples rebuked those who brought the children, likely because they considered such an action beneath their Master’s dignity.