doubted. 18 And Jesus came, and spake unto them, saying, All power is besides the eleven, certain other disciples were present, who had not seen Jesus, after his resurrection; and that some of these were they who doubted. It is proof of the writer's honesty, that he mentions the fact without attempting to explain it, or account for it in any manner whatever. given unto me in heaven and in earth. 19 Go ye therefore, and teach their ministry to the Jews, Matt. x. 5, 6; henceforth, they were to teach all nations; to go into all the world and preach the gospel to every creature. Mark xvi. 15. The word here rendered teach is not the one which is usually so translated; but it signifies to make disciples, or, more strictly, to disciple, if 18. Jesus came, and spake unto we had such a verb in the English them. He thus dispelled all doubt, language. Indeed Scott and Wesley and confirmed the faith of the wavering. use this word, for the want of a better. All power is given unto me, in heaven Campbell preserves the sense, in transand in earth. This must necessarily lating "convert all nations." He adds: be understood with some limitation." There are manifestly three things See 1 Cor. xv. 27. However extensive which our Lord here distinctly enjoins was the power committed to him, it is his apostles to execute with regard to evident that he who gave that power the nations, to wit, to convert them to possessed still more, and remained the faith, to initiate the converts into supreme. This fact he always acknowl- the church by baptism, and to instruct edged; and so did his apostles. But the baptized in all the duties of the both he and they asserted, that power Christian life. Our translators have, was conferred on him, sufficient for the after the whole current of Latin interfull accomplishment of the work which preters, confounded the first and last, he was commissioned to perform; and rendering both words by the same Enthis was all which the circumstances glish word teach." ¶ Baptizing them. required. See John v. 22; xvii. 2; There can be little doubt that baptism Acts ii. 36 v. 31; Eph. i. 20-22; by the application of water is here inCol. i. 18; Heb. i. 2, 8, 9. No failure tended. This was an emblematic rite, therefore, need be apprehended. He and administered to those who made will effectually perform his whole mis- profession of religious faith, more sion; he will save his people from their especially those who were proselytes sins, Matt. i. 21; take away the sin of from one to another doctrine, or system the world, John i. 29; draw all men of doctrines. See Matt. iii. 6. In pracunto himself, John xii. 32; give eternal tice, we find the rite was administered life to all men, John xvii. 2; turn man- to the households of believers, as well kind away from their iniquities, Acts as to themselves. See Acts xvi. 15iii. 26; destroy the devil, Heb. ii. 14, 33. ¶ In the name of the Father, and and the works of the devil, 1 John iii. 8. of the Son, and of the Holy Ghost. I All shall bow the knee in his name, do not understand this to prove the exand confess him to be Lord, to the glory istence of three equal persons in the of God the Father. Phil. ii. 9-11. To Godhead: because, (1.) baptism into accomplish all this, he has abundant any person does not necessarily prove power. And when this shall be accom- the divinity of that person, 1 Cor. x. 2; plished, when the whole intelligent and (2.) the union of the name of the universe shall render such sincere and Son with that of the Father, as here, hearty homage to him, then, and not does not necessarily prove equality, i until then, will he resign the power and Chron. xxix. 20; especially when the the kingdom, and God shall be all in Son elsewhere expressly asserts the all. 1 Cor. xv. 28. Father's superiority, John xiv. 28, and 19. Go ye, therefore, &c. Because I in this very place, ver. 18, asserts the have this power given me, by which I same thing by necessary implication, can protect and defend you, go, and go acknowledging that the power he posfearlessly, and perform your work faith-sesses was given to him. It may also fully. See ver. 20. ¶ Teach all nations. be remarked, that the apostles seem not Their commission was now vastly en- to have understood this command to larged. Formerly, they were to confine require the use of a precise form of all nations, baptizing them in the name of the Father, and of the words; for, in practice, they generally used the name of Jesus alone, omitting all mention of the Father and the Spirit. See Acts ii. 33; viii. 16; xix. 5; Rom. vi. 3; Gal. iii. 27. Indeed, baptism in the name of Jesus implied an acknowledgment of the Father and Spirit, as revealed in his gospel. The meaning of the command is expressed perhaps with sufficient exactness, as follows: "They were to baptize their disciples into a profession of the Father of all, with whom the Gospel originated, and of his Son, whom he sent to preach it and to live it, and of the Holy Spirit, by which it was miraculously confirmed, and with whose influences and blessings it was ever to be accompanied. This form of words was designed by Christ to embody the great elements of his religion. The belief and worship of the Father was to supersede both Jewish peculiarities and heathen superstitions. The partition wall between Jews and Gentiles was to be thrown down by the acknowledgment of one God and Father of all. His Son and Messenger was to be recognized in his Divine authority, as the revealer of the new religion. The miraculous agency by which it was originally established, and the divine influences from on high with which it would always be attended, were to be objects of faith to the Christian convert. For the Jews in particular had rejected the Son as the Messenger of God, and attributed the agency of the Holy Spirit to demons. Every part, accordingly, of this comprehensive formulary aimed a death-blow at some monstrous error or corruption, predominant either in the Jewish or Gentile world. It gathered up into itself the leading essentials of Christianity, and impressed them upon the new disciple under the solemn rite of baptism.' Livermore. 20. Teaching them. Instructing and admonishing them. To observe. To perform; to be obedient to the commands. All things, &c. The practical part of Christianity, its duties rather than its doctrines, seem here to be specially intended. All are comprehended in the great duties of loving God and man, and conducting in conformity to the dictates of such love. Son, and of the Holy Ghost; 20 Teaching them to observe The apostles have occasionally grouped together some of the more important duties; Rom. xiii. 9: Tit. ii. 11, 12; 2 Pet. i. 5-7. See also Matt. vii. 12; xxii. 37-40. ¶ Lo, I am with you, &c. Though I ascend into heaven, I will be present with you, by my spirit, cheering your hearts and guiding your way; and, by my power, shielding you from harm. Always, even unto the end of the world. By some, this is understood as a promise of perpetual presence until the end of time. It seems more probable, however, that the word translated world has here its usual sense of age; and that our Lord promised assistance until the Jewish age should utterly close, and the gospel be fully established. The promise of presence and assistance was doubtless designed to encourage the apostles in their arduous and hazardous ministry; and beyond the expiration of that, they had no direct interest in such a promise; it seems unnecessary then to extend it to a longer period. The Lord is doubtless present with all true disciples now, and will be while the world stands. But it may be doubted whether he is present in the same sense which is indicated in the promise, or whether the promise has any reference to his ordinary presence. He was present with his apostles and early disciples, in a peculiar manner, until the Jewish age ended, and his gospel was established on an immovable foundation. He gave them a mouth and wisdom which all their adversaries could neither gainsay nor resist, Luke xxi. 15, and enabled them to perform miracles and mighty works in his name. But after that period, miracles ceased, and men no longer received immediate revelations of the truth, but were left to the energies of their own minds, guided by the revelation already given in the gospel. Amen. This word, often placed at the close of a book, or discourse, or prayer, as a general affirmation of sincerity and truth, is here omitted by Griesbach, marked as undoubtedly spurious by Knapp, and generally rejected by critics. TT The Resurrection of our Lord Jesus Christ, which forms the principal subject of this chapter, is one of the all things whatsoever I have com- | manded you: and lo, I am with most important doctrines of Christianity: indeed, it may be regarded as its corner-stone; take this away, and the whole system falls. We have already seen how the Jews attempted to disprove the fact. They alleged that the disciples stole the body of Jesus, while a guard of Roman soldiers were sleeping on their post. This story is highly improbable in itself; and the witnesses, introduced to prove it, utterly incompetent, even by their own confession; for they allow themselves to have been asleep, when the event occurred. See note on ver. 13. On the other hand, the apostles assert that Jesus was raised from the dead, and that, after a time, he ascended from the earth; and in proof, they offer their personal testimony. It remains to be considered, whether they were competent, and credible witnesses. If they were not deceived as to the facts, they were competent to testify; if they did not intend to deceive others, they were credible; and if both competent and credible, their testimony may be fully believed. their testimony was true, or whether it was false. In regard to their credibility, the following facts should be considered: (1.) They had nothing to gain by testifying the resurrection of Jesus falsely; for they knew that a life of poverty and suffering awaited them, and they could not expect rewards from heaven for deceiving their brethren. (2.) They had much to lose; for they thus exposed themselves to the fury of those who had actually crucified Jesus. Notwithstanding which circumstances, (3.) they openly proclaimed the resurrection, within a few days after it occurred, and in Jerusalem, where they would excite most attention, and where the fraud, if there were any, could most easily have been detected. (4.) They steadily persevered in their testimony; and although they differed, sometimes sharply, on other subjects, no hint was ever given by either, that any deception had been practised by others, in this matter. (5.) They cheerfully endured afflictions, and death itself, rather than renounce their In regard to their competency, and testimony. (6.) They did not, like oththe improbability of their being de- ers, suffer martyrdom in testimony that ceived, it should be observed, that the they were sincere in their professed state of their minds was such, that they opinions, but in attestation of facts; would not believe their Master had they did not profess to believe that Jerisen, except upon the most conclusive sus had risen, and offer their lives in evidence. (1.) They expected he would proof of their sincerity, but they assertestablish an earthly kingdom. Marked that they had seen him alive after x. 35-37; Luke xxii. 24-27. (2.) They did not believe he would die, nor did they understand what he meant by being raised. Matt. xvi. 21, 22; Mark ix. 31, 32; Luke xviii. 31-34; John xx. 9. Accordingly, (3.) when he was apprehended and appeared to be in danger of death, their confidence in him was shaken; Matt. xxvi. 56, 69-75; and (4.) when he was put to death, their hopes were utterly crushed, and they manifested no expectation of further aid or benefit from him. Mark xvi. 10; Luke xxiv. 21. (5.) As might be expected, they did not readily believe he had risen from the dead, upon the testimony of others, but required the most positive and conclusive evidence. Mark xvi. 9-14; Luke xxiv. 11, 41; John xx. 24-29. It cannot be doubted, I think, that the apostles were competent witnesses; that is, that they were not deceived, but had opportunity to know, and actually did know, whether See he had been crucified, had conversed you always, even unto the end of the world. Amen. than they had previously had in their own honesty. And if we look at the living Master when in the hands of his immediate effect of the apostolic testienemies? On the other hand, if they mony, we find that it was powerful and knew he had risen and promised to be convincing, confirmed as it was by the present with them and assist them, mighty works performed in the name their boldness was natural. In my of the risen and ascended Jesus. Three judgment the astonishing change pro- thousand believed, on the day of Penduced in their minds and conduct can- tecost; Acts ii. 41; five thousand within not be accounted for, on any other sup- a few days afterwards; Acts iv. 4; position, than that they knew their tes- great multitudes among the Gentiles; timony was true. They were, there- insomuch, that, within about three cenfore, credible witnesses; that is, wit-turies, Christianity triumphed over all nesses worthy of implicit belief; for they gave the most convincing evidence of their honesty and sincerity. And let it not be forgotten, that just so far as their honesty is proved, the truth of their testimony is also proved; for with them, it was not a matter of opinion, but a matter of fact. They knew the facts and they could not testify falsely by mistake. If the testimony of such men, under such circumstances, may not be credited, then we may as well abandon at once all faith in human testimony; for it is impossible to imagine a case, in which the witnesses should have more perfect knowledge or give stronger proof of their 29 opposition, and became the established religion of the Roman empire. And this vast accession of converts was made, not by force or persecution, but by the simple power of the truth, enforced by the faithfulness and the blood of its advocates. Our Lord said to Thomas, "Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." John xx. 29. May God grant us the full enjoyment of that blessing, and of that also which the apostle mentions: "In whom, [Jesus Christ,] though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." 1 Pet. í. 8. |