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.

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 Judea, Samaria, and Galilee.

"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.

"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.

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 Judea, but now it is extended to all the nations of the world; see Matthew 10:6,

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 school of Christ and are to be taught afterwards. (3) Who are to be made disciples is next indicated. Not the Jews only, but all nations. Christ came to be the Savior of the world. His is a universal religion. In the Great Commission he looks beyond Judea, and commands that the Gospel shall be offered to all nations. The test of eighteen centuries shows that Christianity is not local or national, but is adapted to the needs of all mankind. (4) It is next stated how disciples shall be made.

Baptizing them. The rite by which those who believe upon him should be formally enlisted and enrolled in the school of Christ is baptism. It is a baptism of the Spirit that he means, because it is one that those whom he addresses are commanded to administer. He alone baptized with the Spirit; his apostles and disciples baptized in water, and it is to this rite that he refers. Hence, when we turn to the preaching of the apostles under this commission, we find that all converts were at once baptized (Ac 2:38-41 8:12-18). (5) The end or result of baptism is also given. Converts were to be baptized

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 20:24. The Lord declares that the three names, that of the Father, and of the Son, and of the Holy Spirit, are recorded in baptism. In this rite, then, Father, Son, and Holy Spirit meet the believer; the Father to receive him as a child, the Son to welcome him as a brother, and to cover him with the mantle of his own purity; the Holy Spirit to endow him with that Spirit by which he can say, Abba, Father. Into the name of is equivalent to into the presence of, or into the Father, and into the Son, and into the Holy Spirit.

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.

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 16:31.

(2) judgment upon an unbelieving world and an apostate church. Mt 25:31-46 2Th 1:7-10 1Pet 4:17,18 Rev 3:15,16.

(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 3:36 6:28,29.

(3) His predicted failure Mt 24:37-39 Lk 18:8 19:12-14.

(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 3:16,17 Mk 1:10,11 Lk 3:21,22 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 3:18"

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"

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 3:27, "For as many of you as have been baptized into Christ."

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.