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Go ye therefore, and teach all
nations, baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost:
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Parallel Commentaries
Go ye therefore - "Because" all
power is mine, go! I can defend you. The world is placed under my control. It
is redeemed. It is given me in promise by my Father, as the purchase of my
death. Though you are weak, yet I am strong! Though you will encounter many
troubles and dangers, yet I can defend you! Though you die, yet I live, and the
work shall be accomplished!
Teach all nations - The word rendered
"teach," here, is not the one that is usually so translated in the
New Testament. This word properly means "to disciple, or to make disciples
of." This was to be done, however, by teaching, and by administering
baptism.
All nations - This gracious commission was the
foundation of their authority to go to the Gentiles. The Jews had expected that
the offers of life under the Messiah would be confined to their own nation.
Jesus broke down the partition wall, and commissioned his disciples to go
everywhere, and bring the "world" to the knowledge of himself.
Baptizing them - as an
emblem of the purifying influences of the Christian religion through the Holy
Spirit, and solemnly devoting them to God.
In the name ... - This phrase does not mean,
here, "by the authority" of the Father, etc. To be baptized in the
name of the Father, etc., is the same as to be baptized "unto" the
Father; as to believe on the "name" of Christ is the same as to
believe "on Christ," John
1:12; John 2:23; John 3:18; 1 Corinthians 1:13. To be baptized
"unto" anyone is publicly to receive and adopt him as a religious
teacher or lawgiver; to receive his system of religion. Thus, the Jews were
baptized "unto Moses," 1 Corinthians 10:2. That is,
they received the system that he taught; they acknowledged him as their
lawgiver and teacher. So Paul asks 1 Corinthians 1:13,
"Were ye baptized in the name of Paul?" - that
is, Were you devoted to Paul by this rite? Did you bind yourselves to
"him," and give yourselves away to "him," or to God? So to
be baptized in the name of the Father, or unto the Father, means publicly, by a
significant rite, to receive his system of religion; to bind the soul to obey
his laws; to be devoted to him; to receive, as the guide and comforter of the
life, his instructions, and to trust to his promises. To be baptized unto the
Son, in like manner, is to receive him as the Messiah - our Prophet, Priest, and
King - to submit to his laws, and to receive him as a Saviour.
To be baptized unto the Holy Spirit is to receive him publicly as the
Sanctifier, Comforter, and Guide of the soul. The meaning, then, may be thus
expressed: Baptizing them unto the Father, Son, and Holy Spirit by a solemn
profession of the only true religion, and by a solemn consecration to the
service of the sacred Trinity.
The union of these three names in the form of
baptism proves that the Son and Holy Spirit are equal with the Father. Nothing
would be more absurd or blasphemous than to unite the name of a creature - a
man or an angel - with the name of the ever-living God in this solemn rite. If
Jesus was a mere man or an angel, as is held by many who deny his divinity, and
if the Holy Spirit was a mere "attribute" of God, then it would have
been the height of absurdity to use a form like this, or to direct the apostles
to baptize people under them. How absurd would be the direction - nay, how
blasphemous - to have said, "Baptize them unto God, and unto Paul, and
unto the "wisdom or power" of God!" Can we believe that our Saviour would have given a direction so
absurd as this? Yet, unless he himself is divine, and the Holy Spirit is
divine, Jesus gave a direction substantially the same as this. The form of
baptism, therefore, has been always regarded as an unbreakable argument for the
doctrine of the Trinity, or that the Son and Holy Spirit are equal with the
Father.
Clarke's Commentary on
the Bible
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).
In the name of the Father, etc. - Baptism,
properly speaking, whether administered by dipping or sprinkling, signifies a
full and eternal consecration of the person to the service and honor of that
Being in whose name it is administered; but this consecration can never be made
to a creature; therefore the Father, and the Son, and the Holy Spirit, are not
creatures. Again, baptism is not made in the name of a quality or attribute of
the Divine nature; therefore the Father, and the Son, and the Holy Spirit, are
not qualities or attributes of the Divine nature. The orthodox, as they are
termed, have generally considered this text as a decisive proof of the doctrine
of the holy Trinity: and what else can they draw from it? Is it possible for
words to convey a plainer sense than these do? And do they not direct every
reader to consider the Father, the Son, and the Holy Spirit, as three distinct
persons? "But this I can never believe." I cannot help that - you
shall not be persecuted by me for differing from my opinion. I cannot go over
to you; I must abide by what I believe to be the meaning of the Scriptures. Dr.
Lightfoot has some good thoughts on this commission given to the apostles: -
"I. Christ commands them to go and
baptize the nations: but how much time was past before such a journey was
taken! And when the time was now come that this work should be begun, Peter
doth not enter upon it without a previous admonition given him from heaven. And
this was occasioned hereby, that, according to the command of Christ, the
Gospel was first to be preached to
"II. He commands them to baptize in the
name of the Father, and of the Son, and of the Holy Ghost; but among the Jews, they baptized only in the name of Jesus. See Acts 2:38; Acts 8:16; Acts 19:5. For this reason, that
thus the baptizers might assert, and the baptized confess, Jesus to be the true
Messias; which was chiefly controverted
by the Jews. Of the same nature is that apostolic blessing, Grace and peace
from God the Father, and from our Lord Jesus Christ. Where then is the Holy
Ghost? He is not excluded, however he be not named. The Jews did more easily
consent to the Spirit of the Messias, which they very
much celebrate, than to the person of the Messias.
Above all others they deny and abjure Jesus of Nazareth. It belonged to the
apostles, therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more vehemently they opposed him:
which being once cleared, the acknowledging of the Spirit of Christ would be
introduced without delay or scruple. Moses, (in Exodus 6:14), going about to reckon
up all the tribes of Israel, goes no farther than the tribe of Levi; and takes
up with that to which his business and story at that present related. In like
manner, the apostles, for the present, baptize in the name of Jesus, and bless
in the name of the Father and of Jesus, that thereby they might more firmly establish
the doctrine of Jesus, which met with such sharp and virulent opposition; which
doctrine being established among them, they would soon agree about the Holy
Ghost.
"III. Among the Jews, the controversy was
about the true Messias; among the Gentiles, about the
true God. It
was therefore proper among the Jews to baptize in the name of Jesus, that he might be
vindicated to be the true Messias. Among the
Gentiles, in the name of the Father, and of the Son, and of the Holy Ghost,
that they might be hereby instructed in the doctrine of the true God. - Let
this be particularly noted.
"IV. The Jews
baptized proselytes into the name of the Father, that is, into the profession
of God, whom they called by the name of Father. The apostles baptize the Jews into the name of Jesus
the Son,
and the Gentiles, into the name of the Father, and of the Son, and of the Holy
Ghost.
SBT Notes This –How can there be One Truth for the Jews and a different
Truth for the Gentiles Is God Partial?
See Eph Chapter 4 http://biblecommenter.com/ephesians/4-4.htm
<<
Ephesians 4:4 >>
"V. The Father hath revealed himself in
the old covenant; the Son in the new; in human flesh by his miracles, doctrine,
resurrection and ascension; the Holy Ghost in his gifts and miracles. Thus the
doctrine of the ever blessed Trinity grew by degrees to
full maturity. For the arriving to the acknowledgment of which, it was
incumbent upon all who professed the true God to be three in one to be baptized
into his name." Lightfoot's Works, vol. ii. p. 274.
Gill's Exposition of the
Entire Bible
Go ye therefore,....
Into all the world; some into one place, and some into another; since his power
and authority, and so now the commission he gave them, reached every where:
before it was confined to
and teach all nations; Jews and Gentiles, first the one, and
then the other, the doctrines of the Gospel, and the ordinances of it; whatever
they had learned from Christ, or were ordered by him, or "disciple all
nations": make them disciples by teaching them; or, as the Persic version, by way of explanation, adds, "bring
them to my religion and faith": not that they were able to do this of
themselves, but they were to teach men externally, or outwardly minister the
word, whilst the Spirit of God internally applied it, and taught, and made men
true disciples of Christ: and they are such, who have learned to know
themselves, their sin, and lost estate by nature; to deny themselves, both
sinful and righteous self; who have learnt to know Christ, and the way of righteousness,
peace, pardon, life, and salvation by him; and who are taught and enabled to
part with all for Christ, and to bear all for his sake, and to believe in him,
and give up themselves to him, and follow him whithersoever he goes:
baptizing them; not all nations, for the
antecedent to the relative "them", cannot be "all nations";
since , the words for "all nations", are of the neuter gender,
whereas "them", is of the masculine: nor can it be thought that it should
be the mind of Christ, that all the individuals of all nations should be
baptized, as Heathens, Turks, and Jews; but "disciples", supposed and
contained in the word "teach", or "make disciples"; such as
are taught, and made disciples by teaching, or under the ministry of the word
by the Spirit of God: Christ's orders are to "baptize":
"dip" them, as Munster's Hebrew Gospel
renders it; that is, in water, which, though not expressed, is implied; for
with no other baptism could the apostles baptize: not with the Holy Ghost, and
with fire; for this was Christ's peculiar prerogative; but with water, which
they in obedience to this commission practised, Acts 8:36, and which was
to be done
in
the name of the Father, and of the Son, and of the Holy Ghost; by the authority of
these three divine persons, who all appeared, and testified their approbation
of the administration of this ordinance, at the baptism of Christ: and as they
are to be invocated in it, so the persons baptized not only profess faith in
each divine person, but are devoted to their service, and worship, and are laid
under obligation to obedience to them, Hence a confirmation of the doctrine of the
Trinity,
there are three persons, but one name, but one God, into which believers are
baptized; and a proof of the true deity both of the Son, and of the Holy Ghost;
and that Christ, as the Son of God, is God; since baptism is administered equally
in the name of all three, as a religious ordinance, a part of divine instituted
worship, which would never be in the name of a creature. This is the first, and
indeed the only, place in which the Trinity of persons is expressed in this order, and in the
selfsame words. Galatinus (f) pretends,
that the ancient Jews used the same way of speaking. It would be well if proof
could be made of it: he asserts it to be in Zohar on Deuteronomy 6:4, and in the Targum
of Jonathan ben Uzziel on Isaiah 6:3.
In the former he says, it is expressed thus, "hear, O Israel; the
Lord", he is called "the Father; our God", he is called the Son;
"is one Lord", this is "the Holy Ghost", who proceeds from
both; and again, by the same R. Simeon, it is said, "holy", this is
"the Father"; "holy", this is "the Son";
"holy", this is , "the Holy Ghost": and in the latter after
this manner, "Holy Father, Holy Son, and Holy Holy
Ghost"; but no such words are now to be found in either of these places.
He affirms, that he himself saw a copy of Jonathan's Targum that had these words. The Jews often speak of the Tetragrammaton, or name of four letters, the name Jehovah,
which they say is not lawful to be pronounced; and also of the name of twelve
letters, which the above writer (g) makes to be "Father, Son, and Holy
Ghost"; and of forty two letters, which from a book called Gale Razia, he says is,
"Father God, Son God, Holy Ghost God,
three in one, and one in three;''
which in the Hebrew
language make up so many letters; but this wants better authority.
(f) L. 2. c. 1.((g) Ib. c. 11, 12. Vid. Buxtorf. Lex. Heb. in voce
Teach (μαθητεύσατε)
Rev., rightly, make
disciples of.
In the name (εἰς
τὸ ὄνομα)
Rev., correctly,
"into the name." Baptizing into the name has a twofold
meaning. 1. Unto, denoting object or purpose, as εἰς
μετάνοιαν,
unto repentance (Matthew 3:11); εἰς ἄφεσιν
ἁμαρτιῶν,
for the remission of sins (Acts 2:38).
2. Into, denoting union or communion with, as Romans 6:3,
"baptized into Christ Jesus; into his death;" i.e., we are brought by
baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. Eἰς,
into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13,
1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter
says, "Be baptized upon (ἐπὶ)
the name of Jesus Christ; and in Acts 10:48, he commands
Cornelius and his friends to be baptized in (ἐν)
the name of the Lord. To be baptized upon the name is to be baptized on the
confession of that which the name implies: on the ground of the name; so that
the name Jesus, as the contents of the faith and confession, is the ground upon
which the becoming baptized rests. In the name (ἐν)
has reference to the sphere within which alone true baptism is accomplished.
The name is not the mere designation, a sense which would give to the baptismal
formula merely the force of a charm. The name, as in the Lord's Prayer
("Hallowed be thy name"), is the expression of the sum total of the
divine Being: not his designation as God or Lord, but the formula in which all
his attributes and characteristics are summed up. It is equivalent to his
person. The finite mind can deal with him only through his name; but his name
is of no avail detached from his nature. When one is baptized into the name of
the Trinity, he professes to acknowledge and appropriate God in all that he is
and in all that he does for man. He recognizes and depends upon God the Father
as his Creator and Preserver; receives Jesus Christ as his only Mediator and
Redeemer, and his pattern of life; and confesses the Holy Spirit as his
Sanctifier and Comforter.
Alway (πάσας
τὰς ἡμέρας)
Lit., all the days. Wyc., in all days.
{5} Go ye
therefore, and teach all nations, baptizing them {f} in the name of the Father, and
of the Son, and of the Holy Spirit:
(5) The sum of the apostleship is the proclaiming
of the doctrine received from Christ throughout all the
world, and the ministering of the sacraments: the efficacy of which things
depends not on the minsters but on the Lord.
(f) Calling upon the Name of the Father, the
Son, and the Holy Spirit.
28:19 Go ye
therefore, and teach all nations. Go ye therefore and make disciples of
all nations (Revised Version). There are several things to be noticed: (1) Go,
implies an aggressive warfare. The Gospel army must move upon the nations. The
Lord seeks universal empire, and sends forth his armies to conquer the world.
Every church and every disciple must understand that they have marching orders.
(2) Not only is every saint commanded to go, or to take steps to make the
gospel go, but the object is stated. They are to make disciples, or pupils, and
scholars of Christ; not great philosophers, but babes in Christ Jesus (1Co
3:1), who have entered the
Baptizing
them. The rite by which those who believe upon him should be formally
enlisted and enrolled in the
into the
name of the Father, and of the Son, and of the Holy Spirit. It is a positive
affirmation of the Old Testament that where the name of the Lord is recorded
there will he meet his disciples, or there will be his presence. See Ex
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
teach...: or, make
disciples, or, Christians of all nations
[1] Go
With the death and resurrection of Jesus
Christ begins the "dispensation of the grace of God" Eph 3:2, which is
defined as "his kindness toward us through Christ Jesus"; and,
"the gift of God: not of works, lest any man should boast." Eph
2:7-9, under grace God freely gives to the believing sinner eternal life Rom
6:23 accounts to him a perfect righteousness Rom 3:21,22 4:4,5 and accords to
him a perfect position Eph 1:6
The predicted results of this sixth testing of
man are
(1) the salvation of
all who believe Acts
(2) judgment upon an
unbelieving world and an apostate church. Mt 25:31-46 2Th 1:7-10 1Pet
(1) Man's state at the beginning of the
dispensation of Grace Rom 3:19 Gal 3:22 Eph 2:11,12.
(2) Man's responsibility under grace Jn 1:11,12
(3) His predicted failure Mt 24:37-39 Lk 18:8
(4) The judgment 2Th 2:7-12.
[2] Name
The word is in the singular, the
"name," not names. Father, Son, and Holy Spirit is
the final name of the one true God. It affirms:
(1) That God is one.
(2) That He subsists in a personality which is
threefold, indicated by relationship as Father and Son; by a mode of being as
Spirit; and by the different parts taken by the Godhead in manifestation and in
the work of redemption, e.g. Jn 3:5,6, (Spirit), Jn 3:16,17 (Father and Son). In Mt
the three persons are in
manifestation together.
(3) The conjunction in one name of the Three affirms equality
and oneness of substance. See O.T. Names of God:
See Scofield Note:
"Gen 1:1" See Scofield Note: "Gen
2:4" See Scofield Note: "Gen 14:18"
See Scofield Note: "Gen 15:2" See Scofield Note: "Gen 17:1" See Scofield
Note: "Gen 21:33" See Scofield Note:
"1Sam 1:3"
The next reference, Mal 3.18, provides a
Summary
See Scofield Note:
"Mal
See "Lord" See Scofield
Note: "Mt 8:2"
"Word" (Logos), See Scofield Note: "Jn 1:1"
"Holy Spirit," See Scofield Note:
"Acts 2:4" See "Christ, Deity of," See Scofield
Note: "Jn 20:28"
Jamieson-Fausset-Brown Bible Commentary
19. Go ye therefore,
and teach all nations-rather, "make disciples of all nations"; for
"teaching," in the more usual sense of that word, comes in
afterwards, and is expressed by a different term.
baptizing them in the name of
the Father, and of the Son, and of the Holy Ghost-It should be, "into the
name"; as in 1Co 10:2, "And were all baptized unto (or rather 'into')
Moses"; and Ga
Matthew Henry's Concise Commentary
28:16-20 This
evangelist passes over other appearances of Christ, recorded by Luke and John,
and hastens to the most solemn; one appointed before his death, and after his
resurrection. All that see the Lord Jesus with an
eye of faith, will worship him. Yet the faith
of the sincere may be very weak and wavering. But Christ gave such convincing
proofs of his resurrection, as made their faith to triumph over doubts. He now
solemnly commissioned the apostles and his ministers to go forth among all nations.
The salvation they were to preach, is a common
salvation; whoever will, let him come, and take the benefit; all are welcome to
Christ Jesus. Christianity is the religion of a sinner who applies for
salvation from deserved wrath and from sin; he applies to the mercy of the
Father, through the
atonement of the incarnate Son, and by the sanctification of the Holy Spirit,
and gives up himself to be the worshipper and servant of God, as the Father,
Son, and Holy Ghost, three Persons but one God, in all his ordinances
and commandments. Baptism is an outward sign of that inward washing, or
sanctification of the Spirit, which seals and evidences the believer's
justification. Let us examine ourselves, whether we really possess the inward
and spiritual grace of a death unto sin, and a new birth unto righteousness, by
which those who were the children of wrath become the children of God.
Believers shall have the constant presence of their Lord always; all days,
every day. There is no day, no hour of the day, in which our Lord Jesus is not
present with his churches and with his ministers; if there were, in that day,
that hour, they would be undone. The God of Israel, the Saviour,
is sometimes a God that hideth himself, but never a
God at a distance. To these precious words Amen is added. Even so, Lord Jesus,
be thou with us and all thy people; cause thy face to shine upon us, that thy
way may be known upon earth, thy saving health among all nations.
Matthew Henry's Whole
Bible Commentary
Verses 16-20
This evangelist passes over several other
appearances of Christ, recorded by Luke and John, and hastens to this, which
was of all other the most solemn, as being promised and appointed again and
again before his death, and after his resurrection. Observe,
I. How the disciples attended his appearance,
according to the appointment (v. 16); They went into
1. Because he appointed them to do so. Though
it seemed a needless thing to go into
2. Because that was to be a public and general
meeting. They had seen him themselves, and conversed with him in private, but
that should not excuse their attendance in a solemn assembly, where many were
to be gathered together to see him. Note, Our communion with God in secret must
not supersede our attendance on public worship, as we have opportunity; for God
loves the gates of Zion, and so must we. The place was a mountain in
II. How they were affected with the appearance
of Christ to them, v. 17. Now was the time that he was seen of above five
hundred brethren at once, 1
1. That they worshipped him; many of them did
so, nay, it should seem, they all did that, they gave
divine honour to him, which was signified by some
outward expressions of adoration. Note, All that see
the Lord Jesus with an eye of faith are obliged to worship him.
2. But some doubted,
some of those that were then present. Note, Even among those that worship there
are some that doubt. The faith of those that are sincere, may yet be very weak and wavering. They doubted, edistasan-they hung in suspense, as the scales of the
balance, when it is hard to say which preponderates. These doubts were
afterward removed, and their faith grew up to a full assurance, and it tended
much to the honour of Christ, that the disciples
doubted before they believed; so that they cannot be said to be credulous, and
willing to be imposed upon; for they first questioned, and proved all things,
and then held fast that which was true, and which they found to be so.
III. What Jesus Christ said to them (v.
18-20); Jesus came, and spoke unto them. Though there were those that doubted,
yet, he did not therefore reject them; for he will not break the bruised reed.
He did not stand at a distance, but came near, and gave them such convincing
proofs of his resurrection, as turned the wavering scale, and made their faith
to triumph over their doubts. He came, and spoke familiarly to them, as one
friend speaks to another, that they might be fully satisfied in the commission
he was about to give them. He that drew near to God, to speak for us to him,
draws near to us, to speak from him to us. Christ now delivered to his apostles
the great charter of his kingdom in the world, was
sending them out as his ambassadors, and here gives them their credentials.
In opening this great charter, we may observe
two things.
1. The commission which our Lord Jesus
received himself from the Father. Being about to authorize his apostles, if any
ask by what authority he doeth it, and who gave him that authority, here he
tells us, All power is given unto me in heaven and in earth; a very great word,
and which none but he could say. Hereby he asserts his universal dominion as
Mediator, which is the great foundation of the Christian religion. He has all
power. Observe, (1.) Whence he hath
this power. He did not assume it, or usurp it, but it was given him, he
was legally entitled to it, and invested in it, by a grant from him who is the
Fountain of all being, and consequently of all power. God set him King (Ps.
2:6), inaugurated and enthroned him, Lu. 1:32. As God, equal with the Father,
all power was originally and essentially his; but as Mediator, as God-man, all
power was given him; partly in recompence of his work
(because he humbled himself, therefore God thus exalted him), and partly in
pursuance of his design; he had this power given him over all flesh, that he
might give eternal life to as many as were given him (Jn.
17:2), for the more effectual carrying on and completing our salvation. This
power he was now more signally invested in, upon his resurrection, Acts 13:3.
He had power before, power to forgive sins (ch. 9:6);
but now all power is given him. He is now going to receive for himself a
kingdom (Lu.
2. The commission he gives to those whom he
sent forth; Go ye therefore. This commission is given, (1.) To
the apostles primarily, the chief ministers of state in Christ's kingdom, the
architects that laid the foundation of the church. Now those that had
followed Christ in the regeneration, were set on thrones (Lu.
[1.] How far his commission is extended; to
all nations. Go, and disciples all nations. Not that they must go all together
into every place, but by consent disperse themselves
in such manner as might best diffuse the light of the gospel. Now this plainly
signifies it to be the will of Christ, First, That the
covenant of peculiarity, made with the Jews, should now be cancelled and
disannulled. This word broke down the middle wall of partition, which had so
long excluded the Gentiles from a visible church-state; and whereas the
apostles, when first sent out, were forbidden to go into the way of the
Gentiles, now they were sent to all nations. Secondly, That
salvation by Christ should be offered to all, and none excluded that did not by
their unbelief and impenitence exclude themselves. The salvation they were to
preach is a common salvation; whoever will, let him come, and take the benefit
of the act of indemnity; for there is no difference of Jew or Greek in Christ
Jesus. Thirdly, That Christianity should be twisted in with national
constitutions, that the kingdoms of the world should become Christ's kingdoms,
and their kings the church's nursing-fathers.
[2.] What is the principal intention of this
commission; to disciple all nations. Matheµteusate-"Admit
them disciples; do your utmost to make the nations Christian nations;"
not, "Go to the nations, and denounce the judgments of God against them,
as Jonah against Nineveh, and as the other Old-Testament prophets" (though
they had reason enough to expect it for their wickedness), "but go, and
disciple them." Christ the Mediator is setting up a kingdom in the world,
bring the nations to be his subjects; setting up a school, bring the nations to
be his scholars; raising an army for the carrying on of the war against the
powers of darkness, enlist the nations of the earth
under his banner. The work which the apostles had to do,
was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of
the world were nothing to it. They conquered the nations for themselves, and
made them miserable; the apostles conquered them for Christ, and made them
happy.
[3.] Their instructions for executing this
commission.
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.
Secondly, This baptism must be administered in the name of the Father, and of the
Son, and of the Holy Ghost. That is, 1. By authority from heaven, and
not of man; for his ministers act by authority from the three persons in the
Godhead, who all concur, as to our creation, so to our redemption; they have
their commission under the great seal of heaven, which puts an honour upon the ordinance, though to a carnal eye, like him
that instituted it, it has no form or comeliness. 2. Calling upon the name of
the Father, Son, and Holy Ghost. Every thing is sanctified by prayer, and
particularly the waters of baptism. The prayer of faith obtains the presence of
God with the ordinance, which is its lustre and beauty, its life and efficacy. But, 3. It is into the name (eis
to onoma) of Father, Son, and Holy Ghost; this was
intended as the summary of the first principles of the Christian religion, and
of the new covenant, and according to it the ancient creeds were drawn up. By
our being baptized, we solemnly profess, (1.) Our assent to
the scripture-revelation concerning God, the Father, Son, and Holy Ghost.
We confess our belief that there is a God, that there is but one God, that in
the Godhead there is a Father that begets, a Son that is begotten, and a Holy
Spirit of both. We are baptized, not into the names, but into the name, of
Father, Son, and Spirit, which plainly intimates that these three are one, and
their name one. The distinct mentioning of the three persons in the Trinity,
both in the Christian baptism here, and in the Christian blessing (2 Co.
13:14), as it is a full proof of the doctrine of the Trinity, so it has done
much towards preserving it pure and entire through all ages of the church; for
nothing is more great and awful in Christian assemblies than these two. (2.)
Our consent to a covenant-relation to God, the Father, Son, and Holy Ghost.
Baptism is a sacrament, that is, it is an oath; super sacramentum
dicere, is to say upon oath. It is an oath of
abjuration, by which we renounce the world and the flesh, as rivals with God
for the throne in our hearts; and an oath of allegiance, by which we resign and
give up ourselves to God, to be his, our own selves, our whole selves, body,
soul, and spirit, to be governed by his will, and made happy in his favour; we become his men, so the form of homage in our law
runs. Therefore baptism is applied to the person, as livery and seisin is given of the premises, because it is the person
that is dedicated to God. [1.] It is into the name of the Father, believing him
to be the Father of our Lord Jesus Christ (for that is principally intended
here), by eternal generation, and our Father, as our Creator, Preserver, and
Benefactor, to whom therefore we resign ourselves, as our absolute owner and
proprietor, to actuate us, and dispose of us; as our supreme rector and
governor, to rule us, as free agents, by his law; and as our chief good, and
highest end. [2.] It is into the name of the Son, the Lord Jesus Christ, the Son
of God, and correlate to the Father. Baptism was in a particular manner
administered in the name of the Lord Jesus, Acts 8:16; 19:5. In baptism we
assent, as Peter did, Thou art Christ, the Son of the living God (ch.
Thirdly, Those that
are thus baptized, and enrolled among the disciples of Christ, must be taught
(v. 20); Teaching them to observe all thing, whatsoever I have commanded you.
This denotes two things.
1. The duty of disciples, of all baptized
Christians; they must observe all things whatsoever Christ has commanded, and,
in order to that, must submit to the teaching of those whom he sends. Our
admission into the visible church is in order to something further; when Christ
hath discipled us, he hath not done with us; he
enlist soldiers that he may train them up for his service.
All that are baptized, are thereby obliged,
(1.) To make the command of Christ their rule. There
is a law of faith, and we are said to be under the law to Christ; we are by
baptism bound, and must obey. (2.) To observe what Christ has commanded. Due
obedience to the commands of Christ requires a diligent observation; we are in
danger of missing, if we take not good heed: and in all our obedience, we must
have an eye to the command, and do what we do as unto the Lord. (3.) To observe
all things, that he has commanded, without exception; all the moral duties, and
all the instituted ordinances. Our obedience to the laws of Christ is not
sincere, if it be not universal; we must stand complete in his whole will. (4.)
To confine themselves to the commands of Christ, and as not to diminish from
them, so not to add to them. (5.) To learn their duty according to the law of
Christ, from those whom he has appointed to be teachers in his school, for
therefore we were entered into his school.
2. The duty of the apostles of Christ, and his
ministers; and that is, to beach the commands of Christ, to expound them to his
disciples, to press upon them the necessity of obedience, and to assist them in
applying the general commands of Christ to particular cases. They must teach
them, not their own inventions, but the institutions of Christ; to them they
must religiously adhere, and in the knowledge of them Christians must be
trained up. A standing ministry is hereby settled in the church, for the
edifying of the body of Christ, till we all come to the perfect man, Eph.
4:11-13. The heirs of heaven, till they come to age, must be under tutors and
governors.
3. Here is the assurance he gives them of his
spiritual presence with them in the execution of this commission; And lo, I am with you always, even unto the end of the
world. This exceeding great and precious promise is ushered in with a behold, to strengthen their faith, and engage their
observation of it. "Take notice of this; it is what you may assure
yourselves of and venture upon." Observe,
(1.) The favour
promised them; I am with you. Not, I will be with you, but I am-egoµ eimi. As God sent Moses, so Christ sent his apostles, by
this name, I am; for he is God, to whom past, present, and to come, are the
same. See Rev. 1:8. He was now about to leave them; his bodily presence was now
to be removed from them, and this grieved them; but he assures them of his
spiritual presence, which was more expedient for them than his bodily presence
could be; I am with you; that is, "My Spirit is with you, the Comforter
shall abide with you, Jn. 16:7. I am with you, and
not against you: with you to take your part, to be on your side, and to hold
with you, as Michael our prince is said to do, Dan. 10:21. I am with you, and
not absent from you, not at a distance; I am a very present help," Ps.
46:1. Christ was now sending them to set up his kingdom in the world, which was
a great undertaking. And then doth he seasonably promise them his presence with
them, [1.] To carry them on through the difficulties they were likely to meet
with. "I am with you, to bear you up, to plead your cause; with you in all
your services, in all your sufferings, to bring you through them with comfort
and honour. When you go through the fire or water, I
will be with you. In the pulpit, in the prison, lo, I am with you." [2.] To
succeed this great undertaking; "Lo, I am with you, to make your ministry
effectual for the discipling of the nations, for the
pulling down of the strong holds of Satan, and the setting up of stronger for
the Lord Jesus." It was an unlikely thing that they should unhinge
national constitutions in religion, and turn the stream of so long a usage;
that they should establish a doctrine so directly contrary to the genius of the
age, and persuade people to become the disciples of a crucified Jesus; but lo, I
am with you, and therefore you shall gain your point.
(2.) The continuance of the favour, always, even unto the end of the world.
[1.] They shall have his constant presence;
Always, pasas tas
heµmeras-all days, every day. "I will be with
you on sabbath days and week days, fair days and foul
days, winter days and summer days." There is no day, no hour of the day,
in which our Lord Jesus is not present with his churches and with his
ministers; if there were, that day, that hour, they were undone. Since his resurrection
he had appeared to them now and then, once a week it may be, and scarcely that.
But he assures them that they shall have his spiritual presence continued to
them without intermission. Wherever we are the word of Christ is nigh us, even
in our mouth, and the Spirit of Christ nigh us, even in our hearts. The God of
Israel, the Saviour, is sometimes a God that hideth himself (Isa. 45:15), but
never a God that absenteth himself; sometimes in the
dark, but never at a distance.
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James 2000 Bible, copyright © Doctor of Theology Robert A. Couric
2000, 2003