Mat 28:19, Joh 17:18, 2Ti 2:2, Heb 3:1 | Barnes | STEP | 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 . . 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" . That is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks, ( ) "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" (1) "teach" or, "make disciples", or "Christians" of all nations (s) "all nations"

Matthew 28:19

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

John 17:18

2 Timothy 2:2

Verse 2. And the things which thou hast heard of me among many witnesses, Marg. by. Before, or in the presence of, many witnesses. Perhaps he refers to a solemn charge which he gave him, in the presence of the church, when he was ordained. It is by no means improbable that such a charge was given then to a newly-ordained minister, as it is now. On such an occasion, the apostle would be likely to state a summary of Christian doctrine,-- 2Ti 1:13, --and to exhort Timothy to a faithful adherence to it.

The same commit thou to faithful men. In the same way as those things have been committed to you. The reference is undoubtedly to ordination to the ministerial office. Timothy was to see that those only were admitted to the ministry who were qualified to understand the truths of religion, and to communicate them to others. This is a clear warrant for ministers to set apart others to the same sacred office. It does not prove that the people are not at liberty to choose their own pastor, but only that those in the ministry are to set apart others to the same office with themselves. There is, doubtless, to be a succession of ministers in the church; but the true line of the succession is to be found in good men who are qualified to teach, and who have the Spirit of Christ, and not merely in those who have been ordained.

Who shall be able to teach others also. On the qualifications of ministers, 1Timm 3:2, also 1Timm 3:3-7.

(1) "among many witnesses" "by" (b) "thou to faithful" 1Timm 1:18 (c) "able to teach" Tit 1:9

Hebrews 3:1

CHAPTER III.

ANALYSIS OF THE CHAPTER.

THE Jews valued their religion on many accounts. One was that it had been given by the instrumentality of distinguished prophets sent from God, and by the medium of angels. The apostle, in the previous chapters, had shown that, in these respects, the Christian religion had the advantage over theirs, for it had been communicated by one who was superior to any of the prophets, and who had a rank above the angels. Next to this, they valued their religion because it had been imparted by a law-giver so eminent as Moses--a man more distinguished than any other one on earth as a legislator. To him they looked with pride as the founder of their economy, and the medium through whom God had given them their peculiar laws. Next to him, their high priest was the most important functionary in the nation. He was at the head of their religion, and served to distinguish it from all others; for they high priest was recognised. The apostle, therefore, proceeds to show, that in these respects the Christian religion had lost nothing, but had the advantage altogether--that it was founded by one superior to Moses, and that Christ, as high priest, was superior by far, to the high priest of the Jews.

This chapter, and to verse 13 of chapter 4, relates to the first of these points, and is occupied with showing the superiority of the Redeemer to Moses, and the consequences which result from the admission of that fact. It consists, therefore, of two parts.

I. The first is employed in showing, that if the Author of the Christian religion is compared with Moses, he has the preference, Heb 3:1-6. Moses was indeed faithful, but it was as a servant. Christ was faithful as a Son. He had a rank as much above that of Moses as one who builds a house has over the house itself.

II. The consequences that resulted from that, Heb 3:7-19, and Heb 4:1-13. The general doctrine here is, that there would be special danger in apostatizing from the Christian religion --danger far superior to that which was threatened to the Israelites if they were disobedient to Moses. In illustrating this, the apostle is naturally led to a statement of the warnings against defection under Moses, and of the consequences of unbelief and rebellion there, he entreats them, therefore,

(1,) not to harden their hearts against God, as the Israelites did, who were excluded from Canaan, Heb 3:7-11.

(2.) To be on their guard against unbelief, Heb 3:12.

(3.) To exhort one another constantly, and to stimulate one another, that they might not fall away, Heb 3:13.

(4.) To hold the beginning of their confidence steadfast unto the end, and not to provoke God, as they did who came out of Egypt, Heb 3:14-19. In the following chapter (Heb 4:1-13) he completes the exhortation, by showing them that many, who came out of Egypt, were excluded from the promised land, and that there was equal danger now; and then proceeds with the comparison of Christ with the Jewish high priest, and extends that comparison through the remainder of the doctrinal part of the epistle.

Verse 1. Wherefore. That is, since Christ sustains such a character as has been stated in the previous chapter; since he is so able to succour those who need assistance; since he assumed our nature that he might be a merciful and faithful high priest, his character ought to be attentively considered, and we ought to endeavour fully to understand it.

Holy brethren. The name brethren is often given to Christians to denote that they are of one family. It is possible, also, that the apostle may have used the word here in a double sense--denoting that they were his brethren as Christians, and as Jews. The word holy is applied to them to denote that they were set apart to God, or that they were sanctified. The Jews were often called a "holy people," as being consecrated to God; and Christians are holy, not only as consecrated to God, but as sanctified.

Partakers of the heavenly calling. On the meaning of the word calling, Eph 4:1. The "heavenly calling" denotes the calling which was given to them from heaven, or which was of a heavenly nature. It pertained to heaven, not to earth; it came from heaven, not from earth; it was a calling to the reward and happiness of heaven, and not to the pleasures and honours of the world.

Consider. Attentively ponder all that is said of the Messiah. Think of his rank; his dignity; his holiness; his sufferings; his death; his resurrection, ascension, intercession. Think of him, that you may see the claims to a holy life; that you may learn to bear trials; that you may be kept from apostasy. The character and work of the Son of God are worthy of the profound and prayerful consideration of every man; and especially every Christian should reflect much on him. Of the friend that we love we think much; but what friend have we like the Lord Jesus?

The Apostle. The word apostle is nowhere else applied to the Lord Jesus. The word means one who is sent--and in this sense it might be applied to the Redeemer as one sent by God, or as by way of eminence THE one sent by him. But the connexion seems to demand that there should be some allusion here to one who sustained a similar rank among the Jews; and it is probable that the allusion is to Moses, as having been the great apostle of God to the Jewish people, and that Paul here means to say, that the Lord Jesus, under the new dispensation, filled the place of Moses and of the high priest under the old, and that the office of "apostle" and "high priest," instead of being now separated, as it was between Moses and Aaron under the old dispensation, was now blended in the Messiah. The name apostle is not indeed given to Moses directly in the Old Testament, but the verb from which the Hebrew word for apostle is derived is frequently given him. Thus, in Ex 3:10, it is said, "Come now, therefore, and I will send thee unto Pharaoh." And in Heb 3:13, "The God of your fathers hath sent me unto you." So also in Heb 3:14,15, of the same chapter. From the word there used-- to send, the word denoting apostle --is derived; and it is not improbable that Moses would be regarded as being, by way of eminence, THE one sent by God. Further, the Jews applied the word --apostle, to the minister of the synagogue; to him who presided over its affairs, and who had the general charge of the services there; and in this sense it might be applied by way of eminence to Moses, as being the general director and controller of the religious affairs of the nation, and as sent for that purpose. The object of Paul is to show that the Lord Jesus, in the Christian system--as the great apostle sent from God--sustained a rank and office similar to this, but superior in dignity and authority.

And High Priest. One great object of this epistle is, to compare the Lord Jesus with the high priest of the Jews, and to show that he was in all respects superior. This was important, because the office of high priest was that which eminently distinguished the Jewish religion, and because the Christian religion proposed to abolish that. It became necessary, therefore, to show that all that was dignified and valuable in that office was to be found in the Christian system. This was done by showing that in the Lord Jesus was found all the characteristics of a high priest, and that all the functions which had been performed in the Jewish ritual were performed by him, and that all which had been prefigured by the Jewish high priest was fulfilled in him. The apostle here merely alludes to him, or names him as the high priest, and then postpones the consideration of his character, in that respect, till after he had compared him with Moses.

Of our profession. Of our religion; of that religion which we profess. The apostle and high priest whom we confessed as ours when we embraced the Christian religion.

(a) "High Priest" Heb 4:14