Mat 28:18-19, Luk 24:48, Act 1:21-22, 2:32 | Barnes | STEP | Verse 18. All power is given unto me in heaven and in earth . The Son of God, as Creator , had an original right to all things, to control them and dispose of them. See . But the universe is put under him more particularly as Mediator, that he might redeem his people, that he might gather a church, that he might defend his chosen, that he might subdue all their enemies, and bring them off conquerors, and more than conquerors, . It is in reference to this , doubtless, that he speaks here--power or authority committed to him over all things, that he might redeem, defend, and save the church purchased with his own blood. His mediatorial government extends, therefore, over the material world, over angels, over devils, over wicked men, and over his own people. (q) "power"

Matthew 28:18-19

Verse 18. All power is given unto me in heaven and in earth. The Son of God, as Creator, had an original right to all things, to control them and dispose of them. See Jn 1:3, Col 1:16,17, Heb 1:8. But the universe is put under him more particularly as Mediator, that he might redeem his people, that he might gather a church, that he might defend his chosen, that he might subdue all their enemies, and bring them off conquerors, and more than conquerors, Eph 1:20-23, 1Cor 15:25-27, Jn 5:22,23, Php 2:6-11. It is in reference to this, doubtless, that he speaks here--power or authority committed to him over all things, that he might redeem, defend, and save the church purchased with his own blood. His mediatorial government extends, therefore, over the material world, over angels, over devils, over wicked men, and over his own people.

(q) "power" Ps 2:6, 89:19, 110:1-3, Is 9:6,7, Dan 7:14, Mt 11:27, Lk 1:32 Jn 17:2, Rom 14:9, Eph 1:20,21, He 2:8, 1Pet 3:22, Rev 11:15 Verse 19. 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 disciple, or make disciples of, all nations. This was to be done, however, by teaching them, and by administering the rite of baptism. All nations. The gracious commission was the foundation of the 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. Applying to them water, as an emblem of the purifying influences of the Christian religion through the Holy Spirit, and solemnly devoting them to God.

In the name, etc. 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. Jn 1:12, 2:23, 3:18, 1Cor 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" 1Cor 10:2. That is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks, (1Cor 1:13) "Were ye baptized in the name of Paul?" --i.e., 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, etc., means publicly, by a significant rite, to receive the 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 system of religion; to obey his laws, and 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 the Saviour of the soul. To be baptized unto the Holy Ghost 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 Ghost, by a solemn profession of the only true religion, and by a solemn devotion to the service of the sacred Trinity.

The union of these three names in the form of baptism proves that the Son and Holy Ghost 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 Ghost 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 men unto them. How absurd would be the direction--nay, now 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 was Divine, and the Holy Spirit was Divine, Jesus gave a direction substantially the same as this. The form of baptism, therefore, has been always understood as an irrefragable argument for the doctrine of the Trinity, or that the Son and Holy Spirit are equal with the Father.

(r) "Go ye" Mk 16:15 (1) "teach" or, "make disciples", or "Christians" of all nations (s) "all nations" Isa 52:10, Rom 10:18

Luke 24:48

Verse 48. Are witnesses of these things. Of my life, my sufferings, my death, and my resurrection. How solemn was their office--to testify these things to the world, and, in the face of suffering and death, to and proclaim them to all nations! In manner, like all Christians are witnesses for Christ. They are the evidences of his mercy and his love, and they should so live that others may be brought to see and love the Saviour.

Acts 1:21-22

Verses 21, 22. Wherefore of these men. Of those who had witnessed the life and works of Christ, and who were therefore qualified to discharge the duties of the office from which Judas fell. Probably Peter refers to the seventy disciples, Lk 10:1,2.

Went in and out. A phrase signifying that he was their constant companion. It expresses, in general, all the actions of the life, Ps 121:8, De 28:19, 31:2.

Beginning from the baptism of John. The words "beginning from," in the original, refer to the Lord Jesus. The meaning may be thus expressed: "During all the time in which the Lord Jesus, beginning (his ministry) at the time when he was baptized by John, went in and out among us, until the time when he was taken up," etc. From those who had during that time been the constant companions of the Lord Jesus must one be taken, who would thus be a witness of his whole ministry.

Must one be ordained. It is fit or proper that one should be ordained. The reason of this was, that Jesus had originally chosen the number twelve for this work, and as one of them had fallen, it was proper that the breach should be filled by some person equally qualified for the office, The reason why it was proper that he should be taken from the seventy disciples was, that they had been particularly distinguished by Jesus himself, and commanded to preach, and endowed with various powers, and had been witnesses of most of his public life, Lk 10:1-16. The word ordained, with us, has a fixed and definite meaning. It denotes to set apart to a sacred office with the proper form and solemnities, commonly by the imposition of hands. But this is not, of necessity, the meaning of this passage. The Greek word usually denoting ordination is not used here. The expression is, literally, must one be, or become--γενεσθαι--a witness with us of his resurrection." The expression does not imply that he must be set apart in any particular manner, but simply that one should be designated, or appointed for this specific purpose, to be a witness of the resurrection of Christ.

(e) "of these men" Lk 10:1,2, Jn 15:27 Verse 22.

(*) "ordained" or, "Appointed"

Acts 2:32

Verse 32. This Jesus. Peter, having shown that it was predicted that the Messiah would rise, now affirms that it was done in the case of Jesus. If it were a matter of prophecy, all objection to the truth of the doctrine was taken away, and the only question was, whether there was evidence that this had been done. The proof of this Peter now alleges, and offers his own testimony, and that of his brethren, to the truth of this great and glorious fact.

We all are witnesses. It seems probable that Peter refers here to the whole one hundred and twenty who were present, and who were ready to attest it in any manner. The matter which was to be proved was, that Jesus was seen alive after he had been put to death. The apostles were appointed to bear witness of this. And we are told by Paul, (1Cor 15:6,) that he was seen by more than five hundred brethren, that is, Christians, at one time. The hundred and twenty assembled on this occasion were doubtless part of the number, and were ready to attest this. This was the proof that Peter alleged; and the strength of this proof was, and should have been, perfectly irresistible.

(1.) They had seen him themselves. They did not conjecture it, or reason about it; but they had the evidence on which men act every day, and which must be regarded as satisfactory--the evidence of their own senses.

(2.) The number was such that they could not be imposed on. If one hundred and twenty persons could not prove a plain matter of fact, nothing could be established by testimony; there could be no way of arriving at any facts.

(3.) The thing to be established was a plain matter. It was not that they saw him rise. That they never pretended. Impostors would have done thus. But it was that they saw him, talked, walked, ate, drank with him, being alive AFTER he had been crucified. The fact of his death was matter of Jewish record; and no one called it in question. The only fact for Christianity to make out was that he was seen alive afterwards; and this was attested by many witnesses.

(4.) They had no interest in deceiving the world in this thing. There was no prospect of pleasure, wealth, or honour in doing it.

(5.) They offered themselves now as ready to endure any sufferings, or to die, in attestation of the truth of this event.

(b) "This Jesus" Acts 2:24 (c) "We are all witnesses" Lk 24:48