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  • PARALLEL BIBLE - Matthew 28:19


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    King James Bible - Matthew 28:19

    Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

    World English Bible

    Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

    Douay-Rheims - Matthew 28:19

    Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

    Webster's Bible Translation

    Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.

    Greek Textus Receptus


    πορευθεντες
    4198 5679 V-AOP-NPM ουν 3767 CONJ μαθητευσατε 3100 5657 V-AAM-2P παντα 3956 A-APN τα 3588 T-APN εθνη 1484 N-APN βαπτιζοντες 907 5723 V-PAP-NPM αυτους 846 P-APM εις 1519 PREP το 3588 T-ASN ονομα 3686 N-ASN του 3588 T-GSM πατρος 3962 N-GSM και 2532 CONJ του 3588 T-GSM υιου 5207 N-GSM και 2532 CONJ του 3588 T-GSN αγιου 40 A-GSN πνευματος 4151 N-GSN

    Treasury of Scriptural Knowledge

    VERSE (19) -
    Ps 22:27,28; 98:2,3 Isa 42:1-4; 49:6; 52:10; 66:18,19 Mr 16:15,16

    SEV Biblia, Chapter 28:19

    Por tanto, id, y ensead a todas las naciones, bautizndolos en el nombre del Padre, y del Hijo, y del Espíritu Santo;

    Clarke's Bible Commentary - Matthew 28:19

    Verse 19. Go ye therefore] Because I have the
    authority aforesaid, and can send whomsoever I will to do whatsoever I please:-teach, maqhteusate, 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 chap. iii. 16.- See the note on chap. iii. 6, and particularly on Mark xvi. 16.

    In the name of the Father, &c.] Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honour 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 ii. 38; viii. 16; xix. 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 Exod. vi. 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.


    John Gill's Bible Commentary

    Ver. 19. Go ye therefore , etc.] 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 10:6,7 Mark 16:15), 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 panta ta eynh , the words for all nations, are of the neuter gender, whereas autouv , 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 mayeutav , disciples, supposed and contained in the word mayeteusate , 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: Christs orders are to baptize: wlbj , dip them, as Munsters 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 Christs peculiar prerogative; but with water, which they in obedience to this commission practised, ( Acts 8:36,38 10:47), 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 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 ba , the Father; holy, this is b , the Son; holy, this is dqh jwr , 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 Jonathans 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 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.

    Ver 20. Teaching them to observe all things , etc.] All ordinances, not only baptism, but the Lords supper; all positive institutions, and moral duties; all obligations, both to God and men; all relative duties that respect the world, or one another, those that are without, and those that are within; and these are to be taught them, and therefore to be insisted on in the ministry of the word; and not merely in order that they may know them, and have the theory of them, but that the may put them into practice: whatsoever I have commanded you ; every thing that Christ has commanded, be it what it will, and nothing else; for Christs ministers are not to teach for doctrines the commandments of men; or enjoin that on the churches, which is of their own, or other mens devising, and was never ordered by Christ; and for their encouragement he adds, and lo! I am with you always, even unto the end of the world : meaning, not merely to the end of their lives, which would be the end of the world to them; nor to the end of the Jewish world, or state, which was not a great way off, though this is sometimes the sense of this phrase; but to the end of the world to come, the Gospel church state, which now took place; or to the end of the present world, the universe: not that the apostles should live to the end of it; but that whereas Christ would have a church and people to the end of the world, and the Gospel and the ordinances of it should be administered so long, and there should be Gospel ministers till that time; Christs sense is, that he would grant his presence to them, his immediate disciples, and to all that should succeed them in future generations, to the end of time: and which is to be understood not of his corporeal presence, which they should not have till then, but of his spiritual presence; and that he would be with them, in a spiritual sense, to assist them in their work, to comfort them under all discouragements, to supply them with his grace, and to protect them from all enemies, and preserve from all evils; which is a great encouragement both to administer the word and ordinances, and attend on them.


    Matthew Henry Commentary

    Verses 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 a 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 no solemnly commissioned the apostles and his ministers to go forth amon 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. Le us examine ourselves, whether we really possess the inward an spiritual grace of a death unto sin, and a new birth unt 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 fac to shine upon us, that thy way may be known upon earth, thy savin health among all nations __________________________________________________________________


    Greek Textus Receptus


    πορευθεντες
    4198 5679 V-AOP-NPM ουν 3767 CONJ μαθητευσατε 3100 5657 V-AAM-2P παντα 3956 A-APN τα 3588 T-APN εθνη 1484 N-APN βαπτιζοντες 907 5723 V-PAP-NPM αυτους 846 P-APM εις 1519 PREP το 3588 T-ASN ονομα 3686 N-ASN του 3588 T-GSM πατρος 3962 N-GSM και 2532 CONJ του 3588 T-GSM υιου 5207 N-GSM και 2532 CONJ του 3588 T-GSN αγιου 40 A-GSN πνευματος 4151 N-GSN

    Vincent's NT Word Studies

    19.
    Teach (maqhteusate). Rev., rightly, make disciples of.

    In the name (eiv to onoma). Rev., correctly, "into the name." Baptizing into the name has a twofold meaning.


    Robertson's NT Word Studies

    28:19 {All the nations} (panta ta eqne). Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this _Magna Charta_ of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. this program includes making disciples or learners (mathteusate) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (eis, not _into_) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See #Mt 11:27, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my _The Christ of the Logia_ in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, qen of the Son, qen of the Holy Spirit. The use of name (onoma) here is a common one in the Septuagint and the papyri for power or authority. For the use of eis with onoma in the sense here employed, not meaning _into_, see #Mt 10:41f. (cf. also #12:41).


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