1 Machabæorum 19:13

Clementine Latin Vulgate

Tunc oblati sunt ei parvuli, ut manus eis imponeret, et oraret. Discipuli autem increpabant eos.

Parallel Translations

Jerome's Latin Vulgate (405)
Tunc oblati sunt ei parvuli, ut manus eis imponeret, et oraret. Discipuli autem increpabant eos.

Nova Vulgata (1979)
Tunc oblati sunt ei parvuli, ut manus eis imponeret et oraret; discipuli autem increpabant eis.

Bible Verse Review
  from Treasury of Scripure Knowledge

brought: Matthew 18:2-5, Genesis 48:1, Genesis 48:9-20, 1 Samuel 1:24, Psalms 115:14, Psalms 115:15, Jeremiah 32:39, Mark 10:13, Luke 18:15, Acts 2:39, 1 Corinthians 7:14

and the: Matthew 16:22, Matthew 20:31, Luke 9:49, Luke 9:50, Luke 9:54, Luke 9:55

Reciprocal: Genesis 48:14 - and laid Mark 10:48 - many Luke 9:47 - took Acts 9:17 - and putting

Gill's Notes on the Bible

Then were there brought unto him little children,.... It does not appear that they were new born babes; the words used by either of the evangelists do not always signify such, but are sometimes used of such as are capable of going alone; yea, of receiving instructions, of understanding the Scriptures, and even of one of twelve years of age, Matthew 18:2 nor is it probable that infants just born, or within a month, should be had abroad. Moreover, these were such as Christ called unto him,

Luke 18:16 and were capable of coming to him of themselves, as his words following suppose; nor does their being brought to him, or his taking them in his arms, contradict this; since the same things are said of such as could walk of themselves, Matthew 12:22 Mark 9:36. Nor is it known whose children they were, whether their parents were believers or unbelievers, nor by whom they were brought: but the end for which they were brought is expressed,

that he should put his hands on them, and pray; not that he should baptize them, nor did he; which may be concluded from the entire silence of all the evangelists; and from an express declaration that Christ baptized none; and from the mention of other ends for which they were brought, as that Christ should "touch" them,

Mark 10:13 as he sometimes used to do persons, when he healed them of diseases; and probably some of those infants, if not all of them, were diseased, and brought to be cured; otherwise, it is not easy to conceive what they should be touched by him for: or as here, that he might put his hands on them, and pray over them, and bless them, as was usual with the Jews to do; see Genesis 48:14 and it was common with them to bring their children to venerable persons, men of note for religion and piety, to have their blessing and prayers y:

and the disciples rebuked them; not the children, as the Persic version reads, but those that brought them, Mark observes; either because they came in a rude and disorderly manner, and were very noisy and clamorous; or they might think it would be too troublesome to Christ, to go through such a ceremony with so many of them; or that it was too mean for him, and below him to take notice of them; or for fear he should take fresh occasion, on the sight of these children, to rebuke them again for their pride and ambition. However, from this rebuke and prohibition of the disciples, it looks plainly as if it had never been the practice of the Jews, nor of John the Baptist, nor of Christ and his disciples, to baptize infants; for had this been then in use, they would scarcely have forbid and rebuked those that brought them, since they might have thought they brought them to be baptized; but knowing of no such usage that ever obtained in that nation, neither among those that did, or did not believe in Christ, they forbad them.

y Massechet Sopherim, c. 18. sect. 5. see the note on Luke ii. 42.

Barnes' Notes on the Bible

Then were brought little children - See also Mark 10:13-16; Luke 18:15-17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had - their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents.

Put his hands on them and pray - It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Genesis 48:14; Matthew 9:18. They had also much confidence in the prayers of pious men, believing that those blessed by a saint or a prophet would be happy. See Numbers 22:6; Luke 2:28.

The disciples rebuked them - That is, reproved them, or told them it was improper. This they did, probably, either:

1.Because they thought that they were too young; or,

2.Because they thought that they would be troublesome to their Master.

Clarke's Notes on the Bible

Verse Matthew 19:13. Then were there brought unto him little children — These are termed by Luke, Luke 18:15, τα βρεφη, infants, very young children; and it was on this account, probably, that the disciples rebuked the parents, thinking them too young to receive good. See on Mark 10:16.

That he should put his hands — It was a common custom among the Jews to lay their hands on the heads of those whom they blessed, or for whom they prayed. This seems to have been done by way of dedication or consecration to God - the person being considered as the sacred property of God ever after. Often God added a testimony of his approbation, by communicating some extraordinary influence of the Holy Spirit. This rite has been long practised among Christians, when persons are appointed to any sacred office. But this consecration of children to God seems to have grown out of use. It is no wonder that the great mass of children are so wicked, when so few, are put under the care of Christ by humble, praying, believing parents. Let every parent that fears God bring up his children in that fear; and, by baptism, let each be dedicated to the holy trinity. Whatever is solemnly consecrated to God abides under his protection and blessing.