Changes

==Protestant commentaries in support of infant baptism==  

==Protestant commentaries in support of infant baptism==  

[https://biblehub.com/commentaries/alford/matthew/28.htm Greek Testament Critical Exegetical Commentary - Alford (Mt 28:19)] {{quotation|'''βαπτίζοντες'''] Both these present participles are the conditioning components of the imperative aor. preceding. The μαθητεύειν consists of two parts—the ''initiatory'', admissory ''rite'', and the ''subsequent teaching''. It is much to be regretted that the rendering of μαθ. ''‘teach,’'' has in our Bibles clouded the meaning of these important words. It will be observed that in our Lord’s words, as in the Church, the process of ordinary discipleship is ''from baptism to instruction''—i.e. is, ''admission in infancy to the covenant'', and ''growing up into'' τηρεῖς πάντα κ.τ.λ.—the ''exception'' being, what circumstances rendered so frequent in the early Church, ''instruction before baptism'', in the case of ''adults''. On this we may also remark, that baptism as known to the Jews included, just as it does in the Acts (ch. 16:15, 33) ''whole households—wives and children''. (<small>''italics in original''</small>}}

[https://biblehub.com/commentaries/alford/matthew/28.htm Greek Testament Critical Exegetical Commentary - Alford (Mt 28:19)] {{quotation|'''βαπτίζοντες'''] Both these present participles are the conditioning components of the imperative aor. preceding. The μαθητεύειν consists of two parts—the ''initiatory'', admissory ''rite'', and the ''subsequent teaching''. It is much to be regretted that the rendering of μαθ. ''‘teach,’'' has in our Bibles clouded the meaning of these important words. It will be observed that in our Lord’s words, as in the Church, the process of ordinary discipleship is ''from baptism to instruction''—i.e. is, ''admission in infancy to the covenant'', and ''growing up into'' τηρεῖς πάντα κ.τ.λ.—the ''exception'' being, what circumstances rendered so frequent in the early Church, ''instruction before baptism'', in the case of ''adults''. On this we may also remark, that baptism as known to the Jews included, just as it does in the Acts (ch. 16:15, 33) ''whole households—wives and children''. (<small>''italics in original''</small>)}}

[https://biblehub.com/commentaries/benson/matthew/28.htm Benson Commentary (Mt 28:19)] {{quotation|'''Matthew 28:19. Go ye therefore, and teach''' — Greek, '''μαθητευσατε, disciple''', or '''make disciples of''', or, as Dr. Doddridge renders it, '''proselyte all nations'''. This includes the whole design of Christ’s commission. Baptizing and teaching are the two great branches of that general design: and these were to be determined by the circumstances of things; which made it necessary, in baptizing adult Jews or heathen, to teach them before they were baptized; in disciplining their children, to baptize them before they were taught, as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. It must be observed, that the word rendered '''teaching''', in the next verse, (namely, '''διδασκοντες''',) though in our translation confounded with the word used in this verse, yet is a word of a very different sense: and properly implies '''instructing''', which the word used in this verse does not necessarily imply, but, as has been observed, merely to '''proselyte''', or '''make disciples'''. The argument, therefore, that some draw from this verse, as if our Lord enjoined all to be taught before they were to be baptized, is without foundation. Our Lord’s words, taken together, in both verses, distinctly enjoin three things, and that in the following order, '''μαθητευειν''', '''βαρτιζειν''', '''διδασκειν''', that is, to '''proselyte''' men to Christ, to '''baptize''', and to '''teach''' them. It is true, however, that adult persons, before they can be made Christ’s disciples, or be proselyted, must be instructed and brought to '''believe''' the great essential truths of Christianity, and even to '''profess''' their faith in them. But the case is different with infants, who may be admitted to baptism, as the children of the Jews were to the rite of circumcision, and be instructed afterward. And, as Dr. Doddridge justly observes, if Christ had sent out these missionaries to propagate Judaism in the world, he might have used the same, or similar language: “Go and proselyte all nations, circumcising them in the name of the God of Israel, and teaching them to observe all that Moses commanded.” The whole tenor of the succeeding books of the New Testament shows, that Christ designed, by this commission, that the gospel should be preached to all mankind without exception; not only to the Jews, but to the idolatrous Gentiles: but the prejudices of the apostles led them, at first, to mistake the sense of it, and to imagine that it referred only to their going to preach the gospel to the Jews among all nations, or to those who should be willing to become Jews. (<small>''boldface emphasis in original''</small>}}  

[https://biblehub.com/commentaries/benson/matthew/28.htm Benson Commentary (Mt 28:19)] {{quotation|'''Matthew 28:19. Go ye therefore, and teach''' — Greek, '''μαθητευσατε, disciple''', or '''make disciples of''', or, as Dr. Doddridge renders it, '''proselyte all nations'''. This includes the whole design of Christ’s commission. Baptizing and teaching are the two great branches of that general design: and these were to be determined by the circumstances of things; which made it necessary, in baptizing adult Jews or heathen, to teach them before they were baptized; in disciplining their children, to baptize them before they were taught, as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. It must be observed, that the word rendered '''teaching''', in the next verse, (namely, '''διδασκοντες''',) though in our translation confounded with the word used in this verse, yet is a word of a very different sense: and properly implies '''instructing''', which the word used in this verse does not necessarily imply, but, as has been observed, merely to '''proselyte''', or '''make disciples'''. The argument, therefore, that some draw from this verse, as if our Lord enjoined all to be taught before they were to be baptized, is without foundation. Our Lord’s words, taken together, in both verses, distinctly enjoin three things, and that in the following order, '''μαθητευειν''', '''βαρτιζειν''', '''διδασκειν''', that is, to '''proselyte''' men to Christ, to '''baptize''', and to '''teach''' them. It is true, however, that adult persons, before they can be made Christ’s disciples, or be proselyted, must be instructed and brought to '''believe''' the great essential truths of Christianity, and even to '''profess''' their faith in them. But the case is different with infants, who may be admitted to baptism, as the children of the Jews were to the rite of circumcision, and be instructed afterward. And, as Dr. Doddridge justly observes, if Christ had sent out these missionaries to propagate Judaism in the world, he might have used the same, or similar language: “Go and proselyte all nations, circumcising them in the name of the God of Israel, and teaching them to observe all that Moses commanded.” The whole tenor of the succeeding books of the New Testament shows, that Christ designed, by this commission, that the gospel should be preached to all mankind without exception; not only to the Jews, but to the idolatrous Gentiles: but the prejudices of the apostles led them, at first, to mistake the sense of it, and to imagine that it referred only to their going to preach the gospel to the Jews among all nations, or to those who should be willing to become Jews. (<small>''boldface emphasis in original''</small>}}  

It is now asked, on what condition does God adopt as children those who formerly were aliens? It cannot, indeed, be denied that, when he has once received them into his favor, he continues to bestow it on their children and their children's children. By the coming of Christ God manifested himself as a Father equally to the Gentiles and to the Jews; and, therefore, that promise, which was formerly given to the Jews, must now be in force towards the Gentiles,<br>I will be thy God, and the God of thy seed after thee, (Genesis 17:7.)}}

It is now asked, on what condition does God adopt as children those who formerly were aliens? It cannot, indeed, be denied that, when he has once received them into his favor, he continues to bestow it on their children and their children's children. By the coming of Christ God manifested himself as a Father equally to the Gentiles and to the Jews; and, therefore, that promise, which was formerly given to the Jews, must now be in force towards the Gentiles,<br>I will be thy God, and the God of thy seed after thee, (Genesis 17:7.)}}

[https://biblehub.com/commentaries/clarke/matthew/28.htm Clarke's Commentary Mt 28] {{quotation|}}

[https://biblehub.com/commentaries/clarke/matthew/28.htm Clarke's Commentary Mt 28:19] {{quotation|Go ye therefore - Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I:please: - teach, '''μαθητευσατε''', make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Matthew 3:16. - See the note on Matthew 3:6, and particularly on Mark 16:16 (note).}}

[https://biblehub.com/commentaries/homiletics/matthew/28.htm Pulpit Commentary Homiletics Mt 28] {{quotation|}}

[https://biblehub.com/commentaries/homiletics/matthew/28.htm Pulpit Commentary Homiletics Mt 28] {{quotation|}}