The Pulpit Commentary — Matthew — Volume 2 — Section 656

inclu<lee three particulars: (1) 'The universe.I publication of the gospel. (2) Tb, baptizing of such ne ehoulll embrace it. (3) Their instruction in its doctrines and precept&. We she.II now direct particular attention to two points, viz.- I. 0oNBIDEB BAPl'ISM AB A BIGN OJ!' CHRIBTIAN DIBCIPLEBHIP. 1. Thi, it e,,inwJ in its history. (1) The Ieraelitee were recognized a.e disciples of Moses when they were baptized "in the cloud o.nd in the sea" (see 1 Cor. i. 2). From that period, amidst all their rebellions, they never called in question the Divinity of his mission. In this baptism also they were separated from the abominations of the Egyptians, and initio.ted into the pure precepts and blessed promises delivered to them by the hand of Moses. (2) Those baptized by John are called his disciples. So far convertible are the terms "baptism " and "disciple" that J ohn'e doctrine is called his " baptism" (cf. eh. iii. 1, 2; Luke iii. 3; Acts xix. 4). (3) Jesus made disciples by baptism after John was co.st into prison (see John iv. 1). (4) Baptism is clearly made a sign of Christian discipleship in the terms of the commission. The Greek term here translated 11 teach" differs from that afterwards rendered "teaching," and literally signifies "to disciple," and is accordingly in the margin construed" make disciples" or" Christians" of all nations ( cf. Acts xi. 26). "Make disciples" is the reading of our New Version in the text. (6) This is recognized in the practice of the apostles (see Acts ii. 37, 41; x. 48; xix. 1-7). 2. Persona are baptiud in order to being taught. (1) This follows from what has been advanced. A disciple is simply a learner. Men are not baptized because they are instructed, though a preliminary instruction may be necessary. The Church, to which baptism introduces us, is a school in which the sons of God are educated for heaven. This discipleship continues to the end of life. (2) The com- mission sets forth the subjects of our learning. "Teaching them," etc. (ver. 20). The teaching is doctrinal and practical also. Life-lessons in all good senses. (3) Since Christian teaching is to follow baptism rather than to precede it, and since holy teach- ing cannot be begun too early, thert• 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. (4) Hence because baptism repbces cir- cumcision as the sign of God's covenant, baptism is called" the circumcision of Christ," i.e. of Christianity (see Col ii. 11, 12). If baptism be not regarded as taking the place of circumcision, then the covenant has now no initiatory rite. Tbe Lord's Supper is not initiatory, but of regular habitual observe.nee, as the Passover formerly was. II. CoNBIDEB THE NATURE OF THE Cmraca OF THE BAPTIZED. 1. It is a unity. (1) Disciples are all baptized into one faith: "Into the Name," etc. The discipleship of the faith. Whatever diversity there may be in non-essentials, there must be unity in cardinals (see Eph. iv. 6). (2) The baptized constitute one mystical body (see 1 Cor. xii. 12, 13; Gal. iii. 27, 28; Eph. iv. 5, 6). Hence schism is represented as a setting up of human names in competition with the one great Ne.me (see 1 Cor. i. 12-15). (3) Love is the badge of Christian discipleship (see John xiii. 34, 35). 2. It is catholic.. (1) The commission to baptize overarches ethnic distinctions. " All nations." This may have been at first understood to refer to the Jews, wherever dispersed among the nations; but it was soon taken in the wider meaning (see Gal. iii. 27, 28). We are Christians first, then Britons, or Franks, or Germans. (2) It connects heaven and earth. 11 All power," etc. ; 11 therefore," etc. (see Eph. ill. 14, 15). "One family we dwell in him, One Church above, beneath, Though now divided by the stream, The narrow stream of death." (3) It extends throughout the ages. It is not strictly correct to speak of the pstriarchal. Jewish, and Christian Churches. The llhurch of God is one under the successive dispensations ao distinguished (see Gal. iii. 16, 29). We are grafted into the olive that grew in Abraham's 11:arden. 3. It ha.a visible ancl immible parts. (1) There is no visible Catholio Church. We find no Scripture warrant for the idea. It would necessitate a division in the unity of the Church. It would introduce the monstrosity of two bodies to the one Head. (2) The major part of the one Church is the invisible part. Disembodied taints from all the ages are in it. Hence it takes its name from its head"iluartere in heaven (see lleb. xii. 23). The spiritual memben of it here on 'G2 TIIE GOSPEL ACCORDING TO ST. MATTHEW. [011. xxvm. 1-20.