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[https://biblehub.com/commentaries/clarke/matthew/28.htm '''Clarke's Commentary''' (Mt 28:19)] <br> Adam Clarke (1760 or 1762–1832) was a British Methodist theologian and Biblical scholar. He is chiefly remembered for writing a commentary on the Bible which took him 40 years to complete and which was a primary Methodist theological resource for two centuries. Contained in 6 volumes, consisting of nearly 1,000 pages each, it was considered at the time the most comprehensive commentary on the Bible ever prepared by one man.{{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/clarke/matthew/28.htm '''Clarke's Commentary''' (Mt 28:19)] <br> Adam Clarke (1760 or 1762–1832) was a British Methodist theologian and Biblical scholar. He is chiefly remembered for writing a commentary on the Bible which took him 40 years to complete and which was a primary Methodist theological resource for two centuries. Contained in 6 volumes, consisting of nearly 1,000 pages each, it was considered at the time the most comprehensive commentary on the Bible ever prepared by one man.{{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/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/poole/matthew/28.htm '''Matthew Poole's Commentary''' (Mt 28:20)] <br> Matthew Poole (1624 - 1679) was an English Nonconformist theologian. The work with which his name is principally associated is the Synopsis criticorum biblicorum (5 vols fol., 1669-1676), in which he summarizes the views of one hundred and fifty biblical critics. Poole also wrote ''English Annotations on the Holy Bible'', a work which was completed by several of his Nonconformist brethren, and published in 2 vols fol. in 1683. The work was continued by others (last edition, three volumes, 1840).{{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)] <br> Matthew Poole (1624 - 1679) was an English Nonconformist theologian. The work with which his name is principally associated is the Synopsis criticorum biblicorum (5 vols fol., 1669-1676), in which he summarizes the views of one hundred and fifty biblical critics. Poole also wrote ''English Annotations on the Holy Bible'', a work which was completed by several of his Nonconformist brethren, and published in 2 vols fol. in 1683. The work was continued by others (last edition, three volumes, 1840).{{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/pulpit/matthew/28.htm '''Pulpit Commentary''' Mt 28:19] <br> Directed by editors Joseph Exell and Henry Donald Maurice Spence-Jones, The Pulpit Commentary drew from over 100 authors over a 30 year span to assemble this "conservative and trustworthy" homiletical commentary set.<ref>[https://www.librarything.com/series/The+Pulpit+Commentary The Pulpit Commentary (78 Works)</ref>{{quotation|Verse 19. - Go ye therefore (οϋν). The illative particle is perhaps spurious, but it is implied by what has preceded. It is because Jesus has plenary authority, and can delegate power to whom he will, that he confers the following commission. He is addressing the eleven apostles, of whom alone St. Matthew makes mention (ver. 16); but as they personally could not execute the grand commission in all its extent and duration, he lays his commands upon their representatives and successors in all ages. They were to go forth, and carry the gospel throughout the world. Doubtless herein is implied the duty of all Christians to be in some sense missionaries, to use their utmost efforts to spread abroad the knowledge of Christ, and to make men obedient to his Law. The propagation of the gospel is a work for all in their several spheres. Teach; '''docete''' (Vulgate). These are unfortunate renderings of the verb μαθητεύσατε, which means, "make disciples." Teaching is expressed in ver. 20, as one of the elements or components of full discipleship. The imperative aorist μαθητεύσατε is, as it were, decomposed by the two following present participles, "baptizing" and "teaching." In the case of infants the process is exactly what is here represented; they are admitted into the Christian society by baptism, and then instructed in faith and duty. Adults have to be instructed before baptism; but they form a small minority in most Christian communities, where, generally, infant baptism is the rule, and would be regarded rather as exceptions. Teaching alone is not stated by the Lord to be the only thing necessary to convert an unbeliever into a Christian; this is effected by the grace of God applied as Christ proceeds to explain. All nations (πάντα τὰ ἔθνη αλλ τηε νατιονσ). The apostles were no longer to go only to "the lost sheep of the house of Israel" (Matthew 10:6); they were to Christianize all the nations of the world, Jew and Gentile alike. The gospel is adapted to all the varying minds and habits of men, barbarous and civilized, near and remote, ignorant or cultivated; and it is the duty and privilege of Christ's ministers to make it known and acceptable in all quarters of the globe. Baptizing them; i.e. individuals of all the nations. The present participle denotes the mode of initiation into discipleship. Make them disciples by baptizing them. Christ thus explains his mysterious announcement to Nicodemus (John 3:5), "Except a man be born of water and the Spirit, he cannot enter into the kingdom of God." To the disciples the notion of baptism was no new thing. As a rite typifying the cleansing of the heart and the purpose of leading a new life, it had been long practised in the case of proselytes to the Jewish faith; they had seen it employed by John the Baptist (Matthew 3:6), and had used it themselves (John 4:1, 2). Christ adopts the old rite, gives it a new solemnity, a most sacred formula of administration, a new meaning, new spiritual effects. The persons to whom and in whose presence he spoke would understand his injunction as applicable to all who were capable of its reception, children and adults, the subjects of the initiatory ceremony of proselytism. There was no need of closer specification. (<small>''boldface emphasis in original''</small>}}

[https://biblehub.com/commentaries/pulpit/matthew/28.htm '''Pulpit Commentary''' (Mt 28:19)] <br> Directed by editors Joseph Exell and Henry Donald Maurice Spence-Jones, The Pulpit Commentary drew from over 100 authors over a 30 year span to assemble this "conservative and trustworthy" homiletical commentary set. (48 vols., London, 1880-97).<ref>[https://www.librarything.com/series/The+Pulpit+Commentary The Pulpit Commentary (78 Works)</ref>{{quotation|Verse 19. - Go ye therefore (οϋν). The illative particle is perhaps spurious, but it is implied by what has preceded. It is because Jesus has plenary authority, and can delegate power to whom he will, that he confers the following commission. He is addressing the eleven apostles, of whom alone St. Matthew makes mention (ver. 16); but as they personally could not execute the grand commission in all its extent and duration, he lays his commands upon their representatives and successors in all ages. They were to go forth, and carry the gospel throughout the world. Doubtless herein is implied the duty of all Christians to be in some sense missionaries, to use their utmost efforts to spread abroad the knowledge of Christ, and to make men obedient to his Law. The propagation of the gospel is a work for all in their several spheres. Teach; '''docete''' (Vulgate). These are unfortunate renderings of the verb μαθητεύσατε, which means, "make disciples." Teaching is expressed in ver. 20, as one of the elements or components of full discipleship. The imperative aorist μαθητεύσατε is, as it were, decomposed by the two following present participles, "baptizing" and "teaching." In the case of infants the process is exactly what is here represented; they are admitted into the Christian society by baptism, and then instructed in faith and duty. Adults have to be instructed before baptism; but they form a small minority in most Christian communities, where, generally, infant baptism is the rule, and would be regarded rather as exceptions. Teaching alone is not stated by the Lord to be the only thing necessary to convert an unbeliever into a Christian; this is effected by the grace of God applied as Christ proceeds to explain. All nations (πάντα τὰ ἔθνη αλλ τηε νατιονσ). The apostles were no longer to go only to "the lost sheep of the house of Israel" (Matthew 10:6); they were to Christianize all the nations of the world, Jew and Gentile alike. The gospel is adapted to all the varying minds and habits of men, barbarous and civilized, near and remote, ignorant or cultivated; and it is the duty and privilege of Christ's ministers to make it known and acceptable in all quarters of the globe. Baptizing them; i.e. individuals of all the nations. The present participle denotes the mode of initiation into discipleship. Make them disciples by baptizing them. Christ thus explains his mysterious announcement to Nicodemus (John 3:5), "Except a man be born of water and the Spirit, he cannot enter into the kingdom of God." To the disciples the notion of baptism was no new thing. As a rite typifying the cleansing of the heart and the purpose of leading a new life, it had been long practised in the case of proselytes to the Jewish faith; they had seen it employed by John the Baptist (Matthew 3:6), and had used it themselves (John 4:1, 2). Christ adopts the old rite, gives it a new solemnity, a most sacred formula of administration, a new meaning, new spiritual effects. The persons to whom and in whose presence he spoke would understand his injunction as applicable to all who were capable of its reception, children and adults, the subjects of the initiatory ceremony of proselytism. There was no need of closer specification. (<small>''boldface emphasis in original''</small>}}

 

[https://biblehub.com/commentaries/homiletics/matthew/28.htm '''Pulpit Commentary Homiletics''' (Mt 28)] <br> The Pulpit Commentary is a homiletic commentary on the Bible created during the nineteenth century under the direction of Rev. Joseph S. Exell and Henry Donald Maurice Spence-Jones. Rev. Exell also edited the ''Pulpit Commentary Homiletics Library''.{{quotation|(3) Since Christian teaching is to follow baptism rather than to precede it, and since holy teaching cannot be begun too early, there is great propriety in the baptism of infants. Preliminary confession of faith is necessary for adults who have errors to renounce, but infants are happily not in this evil case. <br> (4) Hence because baptism replaces circumcision as the sign of God's covenant, baptism is called "the circumcision of Christ," i.e. of Christianity (see Colossians 2:11, 12). If baptism be not regarded as taking the place of circumcision, then the covenant has now no initiatory rite. The Lord's Supper is not initiatory, but of regular habitual observance, as the Passover formerly was.}}

[https://biblehub.com/commentaries/wes/matthew/28.htm '''Wesley's Notes on the Bible''' (Mt 28:19)] {{quotation|28:19 Disciple all nations - Make them my disciples. 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 heathens, to teach them before they were baptized; in discipling 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. Mark 16:15.}}

[https://biblehub.com/commentaries/wes/matthew/28.htm '''Wesley's Notes on the Bible''' (Mt 28:19)] {{quotation|28:19 Disciple all nations - Make them my disciples. 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 heathens, to teach them before they were baptized; in discipling 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. Mark 16:15.}}