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[https://biblehub.com/commentaries/lange/matthew/28.htm '''Lange Commentary on the Holy Scriptures''' (Mt 28:19)] <br> Johann Peter Lange (April 10, 1802–July 9, 1884), was a German Calvinist theologian of peasant origin. He studied theology at Bonn (from 1822) under K. I. Nitzsch and G. C. F. L., held several pastorates, and eventually (1854) settled at Bonn as professor of theology in succession to Isaac August Dorner, becoming also in 1860 counsellor to the consistory. As a dogmatic writer he belonged to the school of Schleiermacher. In 1857 he undertook with other scholars a ''Theologisch-homiletisches Bibelwerk'', to which he contributed commentaries on the first four books of the [[Pentateuch]], [[Book of Haggai|Haggai]], [[Book of Zechariah|Zechariah]], [[Book of Malachi|Malachi]], [[Gospel of Matthew|Matthew]], [[Gospel of Mark|Mark]], [[book of Revelation|Revelation]]. The ''Bibelwerk'' was translated into English, enlarged and revised under the general editorship of [[Philip Schaff]], with assistance of other scholars from the [[United States]] of various denominations, under the title '''''A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical''''' (25 vols., New York: Charles Scribner's Sons, 1865–80).<ref>Available online at http://biblehub.com/commentaries/lange/</ref>{{quotation|Baptizing them.—Or, more correctly according to the reading '''βαπτίσαντες:''' ''having baptized them''. But '''μαθητεύειν''' is not completed in baptism. Rather are there two acts, a missionary and an ecclesiastical,—the antecedent baptism, the subsequent instruction. [Meyer: “'''βαπτίζοντες''', etc., by which the '''μαθητεύειν''' is to be brought about, not what is to take place after the '''μαθητεύσατε''', which would require '''μαθητεύσαντες-βαπτίζετε'''.” Alford: “The μαθη τεύειν 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'' '''τηρεῖν πάντα, κ. τ. λ.'''” But this applies only to Christian churches already established. As the Jewish religion commenced with the promise of God, and the faith and circumcision of ''adult'' Abraham, who received circumcision as a sign and seal of the covenant already established (Rom. 4:11) for himself and for his seed, so the Christian Church was founded in the beginning, and is now propagated in all heathen countries by the preaching of the Gospel to, and by the baptism of, ''adults''. Infant baptism always presupposes the existence of a responsible ''parent'' church and the guaranty of Christian nurture which must develop and make available the blessings of the baptismal covenant. Hence the preponderance of adult over infant baptism in the first centuries of Christianity, and in all missionary stations to this day. But even in the case of adult converts, a ''full'' instruction in the Christian religion and development of Christian life, does not, as a rule, precede, but succeed baptism, which is an initiatory, not a consummatory rite, the sacramental sign and seal of regeneration, ''i. e.'', of the beginning of the new life, not of sanctification or growth and perfection in holiness.—P. S.] (<small>''italics and boldface emphasis in original''</small>)}}

[https://biblehub.com/commentaries/lange/matthew/28.htm '''Lange Commentary on the Holy Scriptures''' (Mt 28:19)] <br> Johann Peter Lange (April 10, 1802–July 9, 1884), was a German Calvinist theologian of peasant origin. He studied theology at Bonn (from 1822) under K. I. Nitzsch and G. C. F. L., held several pastorates, and eventually (1854) settled at Bonn as professor of theology in succession to Isaac August Dorner, becoming also in 1860 counsellor to the consistory. As a dogmatic writer he belonged to the school of Schleiermacher. In 1857 he undertook with other scholars a ''Theologisch-homiletisches Bibelwerk'', to which he contributed commentaries on the first four books of the [[Pentateuch]], [[Book of Haggai|Haggai]], [[Book of Zechariah|Zechariah]], [[Book of Malachi|Malachi]], [[Gospel of Matthew|Matthew]], [[Gospel of Mark|Mark]], [[book of Revelation|Revelation]]. The ''Bibelwerk'' was translated into English, enlarged and revised under the general editorship of [[Philip Schaff]], with assistance of other scholars from the [[United States]] of various denominations, under the title '''''A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical''''' (25 vols., New York: Charles Scribner's Sons, 1865–80).<ref>Available online at http://biblehub.com/commentaries/lange/</ref>{{quotation|Baptizing them.—Or, more correctly according to the reading '''βαπτίσαντες:''' ''having baptized them''. But '''μαθητεύειν''' is not completed in baptism. Rather are there two acts, a missionary and an ecclesiastical,—the antecedent baptism, the subsequent instruction. [Meyer: “'''βαπτίζοντες''', etc., by which the '''μαθητεύειν''' is to be brought about, not what is to take place after the '''μαθητεύσατε''', which would require '''μαθητεύσαντες-βαπτίζετε'''.” Alford: “The μαθη τεύειν 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'' '''τηρεῖν πάντα, κ. τ. λ.'''” But this applies only to Christian churches already established. As the Jewish religion commenced with the promise of God, and the faith and circumcision of ''adult'' Abraham, who received circumcision as a sign and seal of the covenant already established (Rom. 4:11) for himself and for his seed, so the Christian Church was founded in the beginning, and is now propagated in all heathen countries by the preaching of the Gospel to, and by the baptism of, ''adults''. Infant baptism always presupposes the existence of a responsible ''parent'' church and the guaranty of Christian nurture which must develop and make available the blessings of the baptismal covenant. Hence the preponderance of adult over infant baptism in the first centuries of Christianity, and in all missionary stations to this day. But even in the case of adult converts, a ''full'' instruction in the Christian religion and development of Christian life, does not, as a rule, precede, but succeed baptism, which is an initiatory, not a consummatory rite, the sacramental sign and seal of regeneration, ''i. e.'', of the beginning of the new life, not of sanctification or growth and perfection in holiness.—P. S.] (<small>''italics and boldface emphasis in original''</small>)}}

[https://biblehub.com/commentaries/mhcw/matthew/28.htm '''Matthew Henry's Commentary on the Whole Bible''' (Mt 28:16, Verses 18-20)]  

[https://biblehub.com/commentaries/mhcw/matthew/28.htm '''Matthew Henry's Commentary on the Whole Bible''' (Mt 28:16, Verses 18-20)] <br> Matthew Henry (October 18, 1662–June 22, 1714) was non-conformist pastor of a Presbyterian congregation at Chester. He remained in this position for 25 years. After declining several times offers from London congregations, he finally accepted a call to Hackney, London, and began his ministry there May 18, 1712, shortly before his death. Henry's reputation rests upon his renowned commentary, An Exposition of the Old and New Testaments (1708-10, known also as Matthew Henry's Commentary on the Whole Bible). He lived to complete it only as far as to the end of the Acts, but after his death other like-minded authors prepared the remainder from Henry's manuscripts. It was initially published in 1896. There is also a smaller devotional commentary on the Bible from Henry known as Matthew Henry's Concise Commentary.{{quotation|[3.] Their instructions for executing this commission.<br>First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;" either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa. 44:3, I will pour my Spirit on thy seed. And, Tit. 3:5, 6, Which he shed on us abundantly. And, Eze. 36:25, I will sprinkle clean water upon you. And, Isa. 52:15, So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations.}}

 

[https://biblehub.com/commentaries/parker/matthew/28.htm '''The People's Bible by Joseph Parker''' Mt 28] <br> The People's Bible, in 25 vol. (1885–1895) later republished as Preaching Through the Bible{{quotation|Baptize all our little ones with dew from heaven: preserve their lives that they may become good and great and wise and honourable. Watch our houses that they be not broken in upon with violence: may we find a sanctuary on the hearthstone and the beginning of heaven in the innermost joys of the house.}}

 

 

 

 

 

 

[https://biblehub.com/commentaries/parker/matthew/28.htm '''The People's Bible by Joseph Parker''' Mt 28] {{quotation|Baptize all our little ones with dew from heaven: preserve their lives that they may become good and great and wise and honourable. Watch our houses that they be not broken in upon with violence: may we find a sanctuary on the hearthstone and the beginning of heaven in the innermost joys of the house.}}

[https://biblehub.com/commentaries/poole/matthew/28.htm '''Matthew Poole's Commentary''' (Mt 28:20)] {{quotation|Go ye therefore, and teach all nations; the Greek is mayhteusate, make disciples all nations; but that must be first by preaching and instructing them in the principles of the Christian faith, and Mark expounds it, telling us our Saviour said, ''Go ye into all the world, and preach the gospel to every creature, that is, to every reasonable creature capable of hearing and receiving it.'' I cannot be of their mind, who think that persons may be baptized before they are taught; we want precedents of any such baptism in Scripture, though indeed we find precedents of persons baptized who had but a small degree of the knowledge of the gospel; but it should seem that they were all first taught that Jesus Christ was the Son of God, and were not baptized till they professed such belief, '''Acts 8:37''', and John baptized them in Jordan, ''confessing their sins'', '''Matthew 3:6'''. But it doth not therefore follow, that children of such professors are not to be baptized, for the apostles were commanded to baptize ''all nations:'' children are a great part of any nation, if not the greatest part, and although amongst the Jews those that were converted to the Jewish religion were first instructed in the law of God before they were circumcised, yet the fathers being once admitted, the children were circumcised at eight days old; nor were they under any covenant different from us, though we be under a more clear manifestation of the same covenant of grace, of which circumcision was a sign and seal to them, as baptism is to us. Infants are capable of the obligations of baptism, for the obligation ariseth from the equity of the thing, not from the understanding and capacity of the person; they are also capable of the same privileges, ''for of such is the kingdom of God'', as our Saviour hath taught us. (<small>''italics and boldface emphasis in original''</small>}}

[https://biblehub.com/commentaries/poole/matthew/28.htm '''Matthew Poole's Commentary''' (Mt 28:20)] {{quotation|Go ye therefore, and teach all nations; the Greek is mayhteusate, make disciples all nations; but that must be first by preaching and instructing them in the principles of the Christian faith, and Mark expounds it, telling us our Saviour said, ''Go ye into all the world, and preach the gospel to every creature, that is, to every reasonable creature capable of hearing and receiving it.'' I cannot be of their mind, who think that persons may be baptized before they are taught; we want precedents of any such baptism in Scripture, though indeed we find precedents of persons baptized who had but a small degree of the knowledge of the gospel; but it should seem that they were all first taught that Jesus Christ was the Son of God, and were not baptized till they professed such belief, '''Acts 8:37''', and John baptized them in Jordan, ''confessing their sins'', '''Matthew 3:6'''. But it doth not therefore follow, that children of such professors are not to be baptized, for the apostles were commanded to baptize ''all nations:'' children are a great part of any nation, if not the greatest part, and although amongst the Jews those that were converted to the Jewish religion were first instructed in the law of God before they were circumcised, yet the fathers being once admitted, the children were circumcised at eight days old; nor were they under any covenant different from us, though we be under a more clear manifestation of the same covenant of grace, of which circumcision was a sign and seal to them, as baptism is to us. Infants are capable of the obligations of baptism, for the obligation ariseth from the equity of the thing, not from the understanding and capacity of the person; they are also capable of the same privileges, ''for of such is the kingdom of God'', as our Saviour hath taught us. (<small>''italics and boldface emphasis in original''</small>}}