Christian Art | A Boy Writes In The Sand | King James Audio Bible | Prayer With Jesus
Matthew 19: 13-15 – Week 19 Ordinary Time, Saturday (King James Audio Bible KJV, Spoken Word)
See also Mark 10: 13-16 – Week 7 Ordinary Time, Saturday
13 ¶ Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.
14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
15 And he laid his hands on them, and departed thence.
In listening to these Gospel verses, questions present themselves. We might ask both why the children are brought to Jesus to be blessed, and why then the disciples rebuke the people bringing the children. We try to see within this scene.
The bringing of the children to Jesus might seem to prefigure Christian baptism, or perhaps the blessing of children before they are of an age to receive the Eucharist. Baptism presupposes a need to be cleansed, to be healed, even as a child. Perhaps we see in the scene the great loving care of the parents to bring the children into Jesus’ presence, so that they might be safe from spiritual harm. The little children must have seemed so fragile; perhaps Jesus’ blessing could give them strength, and could help them to grow into a healthy adult life.
Why, then, do the disciples rebuke the people bringing the children? It may be that there is a lesson here in ritual purity, and in the greater purity offered by Jesus – by Jesus’ laying on of hands, as by baptism in Jesus’ name. The little children might still live in conditions which could be regarded as being ritually unclean, and so to touch Jesus would be thought to render Jesus unclean. This had already happened, when a leper touched Jesus (See Mark 1: 40-45), and then Jesus had to live outside of the towns, in lonely places. The disciples are, according to this understanding, seeking to protect Jesus from such ritual uncleanness. Jesus, though, cannot let the people continue to see the children in this way.
Our sense of our need to become as little children is now reinforced by Jesus. Of such is the Kingdom of Heaven. We must know in our hearts just how much humility can be required to be as children. The truth of our total dependency on God’s mercy, for example, can be difficult for us fully to accept. All too often, we might wish to parade our own merits and insist upon exerting ourselves individualistically, using only our own resources, rather than giving ourselves to communion with God and our fellow human beings, our fellow Christians. Community with one another and God is no easy option; pride can very easily intervene, drawing us away from our greatest potential, which would in itself include our every effort, in brotherhood and humility, in life in Christ.
‘Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.’ As we accept the deep truths of this message, in relation to ourselves, so Jesus lays his hands upon us, and we are home; we are brothers and sisters in Christ.
Concluding Prayer
Lord God,
source and origin of our salvation,
make our lives here on earth so proclaim your glory,
that we may praise you without ceasing in heaven.
We make our prayer through our Lord.
King James Audio Bible | Endnotes
In Order To Enter The Kingdom Of Heaven, You Must Become Like A Child
The passage Matthew 19:13-15 tells the story of how Jesus welcomed children and used them as an example for entering the Kingdom of Heaven. When the disciples tried to prevent children from coming to Jesus, Jesus rebuked them and said: ‘Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.’ (Matthew 19:14, KJV)
What does it mean to become like a child in order to enter the Kingdom of Heaven? To understand this, we must first understand what qualities Jesus saw in children that Jesus wanted us to emulate.
One quality is humility. Children do not have the pride and self-importance that adults often have. They are willing to learn, to ask questions, and to admit when they don’t know something. Jesus said: ‘Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.’ (Matthew 18:4, KJV)
Another quality is faith. Children have a simple, trusting faith that is not burdened by doubts and skepticism. Jesus said: ‘Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.’ (Matthew 18:3, KJV) This kind of faith requires a willingness to surrender control and trust in God’s goodness and power.
Furthermore, children have a sense of wonder and awe about the world around them. They are filled with curiosity and amazement at the things they see and experience. Jesus said: ‘Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.’ (Mark 10:15, KJV) We must be open to the wonder and mystery of God’s creation, and not let our familiarity with it dull our sense of awe and gratitude.
Christians have reflected on the meaning of this passage and its implications for Christian living. Saint Augustine wrote: ‘Let us become children, and we shall be wise; for the wisdom of this world is foolishness with God.’ (Exposition On Psalm 131) Martin Luther, father of the Protestant Reformation, commented that ‘faith is the work of God in us, not our work. We become like children when we receive faith as a gift from God and trust in Him like a child trusts its parents’ (Luther’s Works, Vol. 54, p. 197).
Pope Francis has emphasized the importance of childlike faith in his teachings. In his encyclical letter Lumen Fidei, he writes: ‘Faith is a way of seeing. It opens the eyes to a new light, and enables us to grasp the depth of Christ’s love, which gives us the grace to become like Him. This is why Jesus tells us that we must become like children if we wish to enter the Kingdom of Heaven.’ (Lumen Fidei, 35)
John Calvin, a prominent figure of the Protestant Reformation, wrote in his commentary on Matthew 18:3: ‘Christ is not teaching us to be foolish and childish, but to be humble and teachable, to cultivate a meek and modest disposition, to embrace the doctrine of salvation with a docile spirit, and to submit ourselves to God with childlike obedience.’
John Wesley, founder of Methodism, interpreted the passage as a call to simplicity and innocence. He wrote: ‘By this, he does not mean that we should be childish or trifling, but innocent, humble, and teachable; that we should take heed of despising or offending any of those who believe in him, and that we should be as simple as doves, without any mixture of guile or cunning.’
Rebirth As A Child In Jesus | Born Again
The idea of becoming like a child has also been associated with rebirth or regeneration. In John 3:3, Jesus tells Nicodemus: ‘Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.’ (KJV) This new birth involves a transformation of the heart and a turning away from sin towards God. This spiritual rebirth is often compared to the process of childbirth, where a person becomes like a newborn baby in their faith and dependence on God.
Moreover, the call to become like a child has implications for how we approach God in prayer. In his book The Practice Of The Presence Of God Brother Lawrence, a seventeenth-century French monk, wrote: ‘Let us not think that to be truly childlike, we must be simpletons. We must be as wise as serpents and as harmless as doves, but above all, let us trust God like little children, who know that their father is a kind and loving parent.’ (The Practice Of The Presence Of God, Letter 4)
Surrender Like A Child To God
To become like a child includes the idea of surrender and dependence on God. Children are often reliant on their parents or caretakers for their basic needs and safety. In the same way, Christians are called to surrender their lives to God and trust in His provision and care.
Saint Augustine wrote in his Confessions: ‘Our hearts are restless until they rest in Thee.’ (Confessions, Book I, Chapter I) Saint Augustine recognized that true peace and fulfillment can only be found in a relationship with God, which involves surrendering our desires and will to His.
Twelfth-century monk Bernard of Clairvaux wrote in his treatise On Loving God: ‘What is the loving fear of God, but that which we have sometimes experienced as children towards our parents, whom we love because we fear them?’ (On Loving God, Chapter V) Bernard saw the fear and reverence that children have for their parents as a model for how Christians should approach God with awe and respect.
Furthermore, the call to become like a child has implications for our relationships with others. Jesus says in Matthew 18:4: ‘Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven.’ (KJV) This humility involves recognizing our own limitations and weaknesses, as well as the value and worth of others.
Saint Teresa of Avila, a sixteenth-century Spanish mystic and writer, wrote in her book The Interior Castle: ‘The soul that has entered the castle of self-knowledge, and has learned to know itself, will not have much respect for any other thing. It will think nothing of greatness, wealth, or beauty, and even the pleasures of sense will be held of little account, if they interfere with its spiritual progress.’ (The Interior Castle, Fourth Mansion, Chapter III).
Saint Teresa of Avila recognized that true humility involves recognizing the unimportance of worldly goods and the ultimate value of spiritual growth and relationship with God.
Saint Ambrose’s reflection on Philippians 4:4–6 centres upon the Apostle Paul’s call to rejoice in the Lord always. Written in the context of Ambrose’s pastoral work in Milan during the late fourth century, this passage draws together joy, moderation, and trust in God as essential expressions of Christian life [ … ]
Christian Art | Life Of Jesus In The Gospels | King James Audio Bible KJV The Gospel Of Saint John 14: 1-7 | King James Audio Bible YouTube: Connection With The Life Of Jesus In The Gospels | King James Audio Bible The Gospels are not just a collection of stories or teachings, but a window into the life of Jesus. By reading and reflecting on the Gospels, we gain a deeper understanding of who Jesus was and what he came to do. As we read the Gospels, we see that Jesus was a man of great compassion and love. Jesus showed mercy to the outcasts and the marginalized, and he offered healing and hope to those who were in need. He also taught with authority, challenging the religious leaders of his day and offering a new way of living based on love and service. But the Gospels are not just a history lesson. They are also an invitation for us to enter into a relationship with Jesus. By reading and meditating on the Gospels, we can come to know Jesus more personally and deeply. We can learn from his example and seek to follow in his footsteps. So we may be encouraged to read the Gospels, perhaps starting with the Gospel of Mark or the Gospel of John, as we read paying attention to how Jesus interacted with others and how he responded to different situations. We may ask ourselves what you can learn from his words and actions, and how we can apply them to our own lives. And as we read, we can allow ourselves to be drawn into a closer relationship with Jesus. There truly is an historical Jesus. May the Gospels be a source of guidance, inspiration, and transformation for us all. How Much In The Gospels Is Historical, And How Much Is Myth, Legend, Trope, Figurative Thinking? It is difficult to say with certainty how much of the Gospels is historical in the modern sense of the word and how much is myth, legend, trope, or figurative thinking. The Gospels were written some years after the events they describe, and they were written from the perspective of the early Christian community. This means that the Gospels may contain a mix of historical facts and interpretation, as well as elements of myth, legend, and figurative thinking. That being said, scholars believe that the Gospels contain a good deal of historical information. For example, the Gospels describe specific places and events, such as the places where Jesus preached and the events of his trial and Crucifixion. These details suggest that the writers of the Gospels had access to historical information and intended to provide an accurate account of what happened. On the other hand, the Gospels also contain elements that are not seen by all as historical, howsoever this goes to the root of the faith, such as the miracles performed by Jesus and the accounts of his resurrection. Some see these as legends or myths that were added to the Gospels to help convey the message of the early Christian community. The question of how much of the Gospels is historical and how much is myth, legend, or figurative thinking is complex. What is important is that we approach the Gospels with an open mind and a willingness to engage with the stories and teachings they contain. We are in the Gospels in conversation with God – and with the many people who have had such faith and conversations – as with the historical Jesus. Why Do The Gospels Say Were People Afraid Of Jesus? There are several reasons why people may have been afraid of Jesus, according to the Gospels. One reason is that Jesus was a powerful and charismatic figure who challenged the religious and political authorities of his time. He spoke out against corruption and injustice, and he called on people to repent and turn to God. This type of behaviour was seen as threatening by those in positions of power, and they may have been afraid of losing their influence or authority. Another reason is that Jesus performed many miracles, such as healing the sick and casting out demons. These miracles were seen as evidence of his divine power, and they may have made people afraid of him. Some people may have been afraid of being healed or possessed by Jesus, while others may have been afraid of what would happen if they did not believe in him. Finally, some people may have been afraid of Jesus because of the prophecies and expectations of the coming of a messiah. The Jews of Jesus’ time were looking for a saviour who would deliver them from oppression and establish a kingdom of God on earth. When Jesus arrived on the scene, he may have been seen as a threat to the status quo, and some people may have been afraid of what he might do. Might The Fear Be Related To The Fear Of God – The Injunction To Fear God? Yes, it is possible that the fear of Jesus mentioned in the Gospels may be related to the fear of God. In the Old Testament, the fear of God is often used to describe a deep reverence and awe for God, as well as a sense of humility and obedience in the face of his greatness. This fear of God is seen as a positive and necessary quality for a faithful believer, and it is often linked to the idea of fearing God’s punishment or judgement. In the New Testament, the fear of God is also mentioned, but it is often portrayed in a more positive light. For example, in the Gospel of Luke, Jesus tells his followers not to be afraid of those who can only kill the body, but to fear God, who can destroy both body and soul (Luke 12:4-5). This suggests that the fear of God is not just about punishment, but about a deep respect for […]
The psalmist highlights upright behaviour and righteous deeds as signs of integrity. Truthful speech rooted in the heart is emphasized. Harmful words and actions are avoided. Backbiting and tale-bearing are rejected [ … ]
