Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked them, 14 but Jesus said, “Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these.” 15 After he placed his hands on them, he went away.
Matthew records that children were brought to Jesus so that He might lay His hands on them and pray. In Jesus’ day, laying hands on someone and praying was a solemn blessing. By doing this for the children, Jesus publicly counted them among God’s people and taught that we enter his Kingdom the way a child does: with simple trust. The disciples, thinking they were protecting the Lord’s mission from interruption, tried to turn them away. Jesus reverses their instinct: “Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these” (Mt. 19:14). In this scene, Jesus is not only welcoming the young; He is defining the proper stance of every disciple—a posture of quiet openness to God, not exalting oneself.
Modern Catholic commentaries note that the laying on of hands here is a real conferral of blessing, not a polite gesture. The Navarre Bible and the Paulist Biblical Commentary stress that “such as these” points beyond age to disposition: the Kingdom is received by those who approach God with trust, dependence, and humility (cf. Mt. 18:3-5; Mk. 10:15; Lk. 18:17). The New Jerome Biblical Commentary adds that the disciples’ rebuke mirrors a cultural habit of ranking persons by usefulness. In the ancient Mediterranean world (Greco-Roman and Jewish alike), society was strongly stratified by honor, age, gender, status, and perceived usefulness. Children typically occupied a low rung on that ladder. Jesus overturns that mindset by placing those whom society considers least important at the center of his care and teaching.
In the Old Testament, laying hands on children is a deliberate and personal act of blessing. Jacob crosses his hands over Ephraim and Manasseh to give them a real share in Israel’s future (Gen. 48:14-20). Hannah’s son Samuel is blessed at the sanctuary so that his life is set apart for God’s service (1 Sam. 1:27-28; 2:20; 3:19-20). In the New Testament, Matthew shows the same kind of moment: real children were brought to Jesus, and He laid His hands on them and prayed (Mt. 19:13-15; cf. Mk. 10:16). This isn’t sentiment; it is Jesus publicly counting these children among God’s people and showing that we enter God’s Kingdom the way they do—by coming to God with simple trust, open hands, and no claim of status or achievement. This blessing anticipates the New Testament promise that, in Christ, we receive the Spirit of adoption and become heirs (Rom. 8:15-17; Gal. 4:4-7).
The Fathers of the Church read this passage in the same key. St. John Chrysostom (c. 347-407) explains that Christ places a child “in the midst” to expose pride and to teach that lowliness fits us for grace. St. Augustine (354-430) sees childlike trust as the antidote to the restless self that tries to seize by effort what can only be received by love. For both, the point is not immaturity but humility. A heart not weighed down by pride, fear, or self-importance can be entrusted to God and receive His grace.
In today’s society, we often prize productivity, status, and performance. Jesus’ welcome cuts through that. The Church is healthiest when it makes space for people who can’t “earn” their place—children in worship, families and older adults with real needs, and those still searching for God. In practice, this means valuing what seems small: patient teaching, truly welcoming parishes, and prayer that asks humbly rather than demands—trusting again that grace is a gift received with open hands.
Lord Jesus, give us the heart of a child—trusting, humble, and open to your blessing. Teach us to welcome those the world overlooks, and to receive your Kingdom as a gift. Amen.
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Sources and References
- Scripture (NABRE): Mt. 19:13-15; Mk. 10:13-16; Lk. 18:15-17; Gen. 48:9-20; 1 Sam. 1:27-28; 2:20; 3:19-20; Rom. 8:15-17; Gal. 4:4-7.
- Orchard, Bernard, et al., eds. A Catholic Commentary on Holy Scripture. London: Thomas Nelson, 1953.
- Faculty of the University of Navarre. The Navarre Bible: Matthew. Dublin/New York: Four Courts/Scepter, 2008.
- Chiu, José Enrique Aguilar, et al., eds. The Paulist Biblical Commentary. New York: Paulist Press, 2018.
- Brown, Raymond E., et al., eds. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990.
- St. John Chrysostom (c. 347-407). Homilies on Matthew.
- St. Augustine (354-430). Sermons on the New Testament.
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