Matthew 28:19

Then the eleven disciples went - When the women went and told them that they had seen the Lord, and that he had promised to meet them in Galilee. From the eleventh to the fifteenth verse inclusive, should be read in a parenthesis, as the sixteenth verse is the continuation of the subject mentioned in the tenth. Verse 17 But some doubted - That is, Thomas only at first doubted. The expression simply intimates, that they did not all believe at that time. See the same form noticed on Mat 26:8 (note), and Mat 27:44 (note). Verse 18 And Jesus came and spake unto them - It is supposed by some that the reason why any doubted was, that when they saw Jesus at first, he was at a distance; but when he came up, drew near to them, they were fully persuaded of the identity of his person. All power is given unto me - Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is represented to be, his having authority or right in heaven to send down the Holy Spirit - to raise up his followers thither - and to crown them in the kingdom of an endless glory: in earth, to convert sinners; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and possessing all the authority in heaven and earth? - i.e. all the power and authority by which both empires are governed? Verse 19 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 Mat 3:16 . - See the note on Mat 3:6 , and particularly on Mar 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 Act 2:38 ; Act 8:16 ; Act 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 Exo 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. Verse 20 Teaching them to observe all things - Men are ignorant of Divine things, and must be taught. Only those can be considered as proper teachers of the ignorant who are thoroughly instructed in whatsoever Christ has commanded. Persons who are entrusted with the public ministry of the word should take care that they teach not human creeds and confessions of faith, in place of the Sacred Writings; but those things, and those only, which Jesus has commanded. And, lo, I am with you alway - και ιδου εγω μεθ' ὑμων ειμι πασας τας ἡμερας - literally, Behold, I am with you every day. A minister of Christ should consider, that while his soul simply and uniformly follows Jesus, he shall be made a constant instrument of bringing many sons and daughters to glory. The dark, it is true, must be enlightened, the ignorant instructed, the profligate reclaimed, the guilty justified, and the unholy sanctified; and who is sufficient for this work? He with whom the Son of God is Every Day, and none other. Unto the end of the world - Some translate, ἑως της συντελειας του αιωνος, to the end of this age; meaning the apostolic age, or Jewish dispensation; and then they refer the promise of Christ's presence to the working of miracles, and explain this by Mar 16:17-19 . By my name they shall cast out demons, etc., etc. But though the words are used in this sense in several places, see Mat 13:39 , Mat 13:40 , Mat 13:49 ; Mat 24:3 , yet it is certain they were repeatedly used among the primitive ecclesiastical writers to denote the consummation of all things; and it is likely that this is the sense in which they are used here, which the Anglo-Saxon has happily expressed: - And I, be with you all days, until world ending; and this is indispensably necessary, because the presence and influence of Jesus Christ are essentially requisite in every age of the world, to enlighten, instruct, and save the lost. The promise takes in not only the primitive apostles, but also all their successors in the Christian ministry, as long as the earth shall endure. Amen - This word is omitted by some of the oldest and most authentic MSS., and by some versions and fathers. When it is considered that the word amen simply means so be it! we may at once perceive that it could not be added by our Lord. For our Lord could not pray that his own will might be done, or his own promise fulfilled. The word is, therefore, utterly impertinent as a part of the sacred text, and could neither have been added by our Lord, nor by the evangelist. The amens at the end of the sacred books have no other authority than what they derive from the transcribers of copies; and, at best, are only to be considered as the pious wish of the writer, or of the Church, that the promises contained in the sacred volume may be accomplished. Indeed, it seems often to have no other meaning than our finis at the end of our books. In the MSS. and versions there are various subscriptions, or epigraphs, to this Gospel: the following are the principal: - "The Gospel according to Matthew - written by him in Jerusalem - in Palestine - in the east - in the Hebrew dialect - in Hebrew - eight years after the ascension of Christ - interpreted by John - by James the brother of the Lord." The subscription in some copies of the Arabic version is very full: "The end of the copy of the Gospel of Matthew the Apostle. He wrote it in the land of Palestine, by inspiration of the Holy Spirit, in the Hebrew tongue, eight years after the bodily ascension of Jesus the Messiah into heaven, in the first year of the reign of Claudius Caesar, king of Rome." These are sufficient to show how little credit should be attached to the subscriptions found at the end of the sacred books, either in the MSS., or in the versions. 1. In concluding my notes on this evangelist, I cannot express myself better than in the words of the late Mr. Wakefield, to whom this commentary has been in many instances indebted. "I have now finished my observations on the Gospel of Matthew: a piece of history, it must be acknowledged, the most singular in its composition, the most wonderful in its contents, and the most important in its object, that was ever exhibited to the notice of mankind. For simplicity of narrative, and an artless relation of facts, without any applause or censure, or digressive remarks, on the part of the historian, upon the characters introduced in it; without any intermixture of his own opinion, upon any subject whatsoever; and for a multiplicity of internal marks of credibility, this Gospel certainly has no parallel among human productions." 2. One thing the pious and intelligent reader has, no doubt, already noticed: there is not one truth, or doctrine, in the whole oracles of God, which is not taught in this evangelist. The outlines of the whole spiritual system are here correctly laid down: even Paul himself has added nothing; he has amplified and illustrated the truths contained in this Gospel; but, even under the direct inspiration of the Holy Ghost, neither he nor any other of the apostles have brought to light any one truth, the prototype of which has not been found in the words or acts of our blessed Lord, as related by Matthew, in the work which has already passed under review. The Gospel by St. Matthew is the grand text-book of Christianity; the other Gospels are collateral evidences of its truth, and the apostolic epistles are comments on the text. In the commencement of this work, I stated my wish, "to assist my fellow laborers in the vineyard to lead men to Him who is the fountain of all excellence, goodness, truth, and happiness; - to magnify his Law, and make it honorable; - to show the wonderful provision made in his Gospel for the recovery and salvation of a sinful world; - to prove that God's great design is to make his creatures Happy; and that such a salvation as it becomes God to give, and such as man needs to receive, is within the grasp of every human soul." - General Preface, before Genesis. And having thus far done what I could, in reference to these great and important purposes, here I register my thanks to the ever-blessed God, Father, Word, and Holy Spirit, that he has permitted me to cast my mite into this sacred treasury, to add my feeble testimony to his Eternal Truth; and has spared me, in the midst of many infirmities and oppressive labors, to see the conclusion of this Gospel, a consummation which I had long devoutly wished, but which I had scarcely hoped ever to see realized. May the Divine Author of this sacred book give the reader a heart-felt experience of all the truths it contains; make and keep him wise unto salvation; build him up in this most holy faith; and give him an inheritance among the blessed, through Christ Jesus, the Friend of mankind, and the Savior of sinners, who is the object and end of this glorious system of truth! And to Him, with the Father and Eternal Spirit, be glory and dominion, thanksgiving and obedience, for ever and ever, Amen and amen!

, and after his resurrection. Observe, I. How the disciples attended his appearance, according to the appointment ( v. 16 ); They went into Galilee, a long journey to go for one sight of Christ, but it was worth while. They had seen him several times at Jerusalem, and yet they went into Galilee, to see him there. 1. Because he appointed them to do so. Though it seemed a needless thing to go into Galilee, to see him whom they might see at Jerusalem, especially when they must so soon come back again to Jerusalem, before his ascension, yet they had learned to obey Christ's commands and not object against them. Note, Those who would maintain communion with Christ, must attend him there where he has appointed. Those who have met him in one ordinance, must attend him in another; those who have seen him at Jerusalem, must go to Galilee. 2. Because that was to be a public and general meeting. They had seen him themselves, and conversed with him in private, but that should not excuse their attendance in a solemn assembly, where many were to be gathered together to see him. Note, Our communion with God in secret must not supersede our attendance on public worship, as we have opportunity; for God loves the gates of Zion, and so must we. The place was a mountain in Galilee, probably the same mountain on which he was transfigured. There they met, for privacy, and perhaps to signify the exalted state into which he was entered, and his advances toward the upper world. II. How they were affected with the appearance of Christ to them, v. 17 . Now was the time that he was seen of above five hundred brethren at once, 1 Cor. xv. 6 . Some think that they saw him, at first, at some distance, above in the air, ephthe epano — He was seen above, of five hundred brethren (so they read it); which gave occasion to some to doubt, till he came nearer ( v. 18 ), and then they were satisfied. We are told, 1. That they worshipped him; many of them did so, nay, it should seem, they all did that, they gave divine honour to him, which was signified by some outward expressions of adoration. Note, All that see the Lord Jesus with an eye of faith are obliged to worship him. 2. But some doubted, some of those that were then present. Note, Even among those that worship there are some that doubt. The faith of those that are sincere, may yet be very weak and wavering. They doubted, edistasan — they hung in suspense, as the scales of the balance, when it is hard to say which preponderates. These doubts were afterward removed, and their faith grew up to a full assurance, and it tended much to the honour of Christ, that the disciples doubted before they believed; so that they cannot be said to be credulous, and willing to be imposed upon; for they first questioned, and proved all things, and then held fast that which was true, and which they found to be so. III. What Jesus Christ said to them ( v. 18-20 ); Jesus came, and spoke unto them. Though there were those that doubted, yet, he did not therefore reject them; for he will not break the bruised reed. He did not stand at a distance, but came near, and gave them such convincing proofs of his resurrection, as turned the wavering scale, and made their faith to triumph over their doubts. He came, and spoke familiarly to them, as one friend speaks to another, that they might be fully satisfied in the commission he was about to give them. He that drew near to God, to speak for us to him, draws near to us, to speak from him to us. Christ now delivered to his apostles the great charter of his kingdom in the world, was sending them out as his ambassadors, and here gives them their credentials. In opening this great charter, we may observe two things. 1. The commission which our Lord Jesus received himself from the Father. Being about to authorize his apostles, if any ask by what authority he doeth it, and who gave him that authority, here he tells us, All power is given unto me in heaven and in earth; a very great word, and which none but he could say. Hereby he asserts his universal dominion as Mediator, which is the great foundation of the Christian religion. He has all power. Observe, (1.) Whence he hath this power. He did not assume it, or usurp it, but it was given him, he was legally entitled to it, and invested in it, by a grant from him who is the Fountain of all being, and consequently of all power. God set him King ( Ps. ii. 6 ), inaugurated and enthroned him, Luke i. 32 . As God, equal with the Father, all power was originally and essentially his; but as Mediator, as God-man, all power was given him; partly in recompence of his work (because he humbled himself, therefore God thus exalted him ), and partly in pursuance of his design; he had this power given him over all flesh, that he might give eternal life to as many as were given him ( John xvii. 2 ), for the more effectual carrying on and completing our salvation. This power he was now more signally invested in, upon his resurrection, Acts xiii. 3 . He had power before, power to forgive sins ( ch. ix. 6 ); but now all power is given him. He is now going to receive for himself a kingdom ( Luke xix. 12 ), to sit down at the right hand, Ps. cx. 1 . Having purchased it, nothing remains but to take possession; it is his own for ever. (2.) Where he has this power; in heaven and earth, comprehending the universe. Christ is the sole universal Monarch, he is Lord of all, Acts x. 36 . He has all power in heaven. He has power of dominion over the angels, they are all his humble servants, Eph. i. 20, 21 . He has power of intercession with his Father, in the virtue of his satisfaction and atonement; he intercedes, not as a suppliant, but as a demandant; Father, I will. He has all power on earth too; having prevailed with God, by the sacrifice of atonement, he prevails with men, and deals with them as one having authority, by the ministry of reconciliation. He is indeed, in all causes and over all persons, supreme Moderator and Governor. By him kings reign. All souls are his, and to him every heart and knee must bow, and every tongue confess him to be the Lord. This our Lord Jesus tells them, not only to satisfy them of the authority he had to commission them, and to bring them out in the execution of their commission, but to take off the offence of the cross; they had no reason to be ashamed of Christ crucified, when they saw him thus glorified. 2. The commission he gives to those whom he sent forth; Go ye therefore. This commission is given, (1.) To the apostles primarily, the chief ministers of state in Christ's kingdom, the architects that laid the foundation of the church. Now those that had followed Christ in the regeneration, were set on thrones ( Luke xxii. 30 ); Go ye. It is not only a word of command, like that, Son, go work, but a word of encouragement, Go, and fear not, have I not sent you? Go, and make a business of this work. They must not take state, and issue out summons to the nations to attend upon them; but they must go, and bring the gospel to their doors, Go ye. They had doted on Christ's bodily presence, and hung upon that, and built all their joys and hopes upon that; but now Christ discharges them from further attendance on his person, and sends them abroad about other work. As an eagle stirs up her nest, flutters over her young, to excite them to fly ( Deut. xxxii. 11 ), so Christ stirs up his disciples, to disperse themselves over all the world. (2.) It is given to their successors, the ministers of the gospel, whose business it is to transmit the gospel from age to age, to the end of the world in time, as it was theirs to transmit it from nation to nation, to the end of the world in place, and no less necessary. The Old-Testament promise of a gospel ministry is made to a succession ( Isa. lix. 21 ); and this must be so understood, otherwise how could Christ be with them always to the consummation of the world? Christ, at his ascension, gave not only apostles and prophets, but pastors and teachers, Eph. iv. 11 . Now observe, [1.] How far his commission is extended; to all nations. Go, and disciples all nations. Not that they must go all together into every place, but by consent disperse themselves in such manner as might best diffuse the light of the gospel. Now this plainly signifies it to be the will of Christ, First, That the covenant of peculiarity, made with the Jews, should now be cancelled and disannulled. This word broke down the middle wall of partition, which had so long excluded the Gentiles from a visible church-state; and whereas the apostles, when first sent out, were forbidden to go into the way of the Gentiles, now they were sent to all nations. Secondly, That salvation by Christ should be offered to all, and none excluded that did not by their unbelief and impenitence exclude themselves. The salvation they were to preach is a common salvation; whoever will, let him come, and take the benefit of the act of indemnity; for there is no difference of Jew or Greek in Christ Jesus. Thirdly, That Christianity should be twisted in with national constitutions, that the kingdoms of the world should become Christ's kingdoms, and their kings the church's nursing-fathers. [2.] What is the principal intention of this commission; to disciple all nations. Matheteusate —" Admit them disciples; do your utmost to make the nations Christian nations;" not, "Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old-Testament prophets" (though they had reason enough to expect it for their wickedness), "but go, and disciple them. " Christ the Mediator is setting up a kingdom in the world, bring the nations to be his subjects; setting up a school, bring the nations to be his scholars; raising an army for the carrying on of the war against the powers of darkness, enlist the nations of the earth under his banner. The work which the apostles had to do, was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of the world were nothing to it. They conquered the nations for themselves, and made them miserable; the apostles conquered them for Christ, and made them happy. [3.] Their instructions for executing this commission. First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;" either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa. xliv. 3 , I will pour my Spirit on thy seed. And, Tit. iii. 5, 6 , Which he shed on us abundantly. And, Ezek. xxxvi. 25 , I will sprinkle clean water upon you. And, Isa. lii. 15 , So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations. Secondly, This baptism must be administered in the name of the Father, and of the Son, and of the Holy Ghost. That is, 1. By authority from heaven, and not of man; for his ministers act by authority from the three persons in the Godhead, who all concur, as to our creation, so to our redemption; they have their commission under the great seal of heaven, which puts an honour upon the ordinance, though to a carnal eye, like him that instituted it, it has no form or comeliness. 2. Calling upon the name of the Father, Son, and Holy Ghost. Every thing is sanctified by prayer, and particularly the waters of baptism. The prayer of faith obtains the presence of God with the ordinance, which is its lustre and beauty, its life and efficacy. But, 3. It is into the name ( eis to onoma ) of Father, Son, and Holy Ghost; this was intended as the summary of the first principles of the Christian religion, and of the new covenant, and according to it the ancient creeds were drawn up. By our being baptized, we solemnly profess, (1.) Our assent to the scripture-revelation concerning God, the Father, Son, and Holy Ghost. We confess our belief that there is a God, that there is but one God, that in the Godhead there is a Father that begets, a Son that is begotten, and a Holy Spirit of both. We are baptized, not into the names, but into the name, of Father, Son, and Spirit, which plainly intimates that these three are one, and their name one. The distinct mentioning of the three persons in the Trinity, both in the Christian baptism here, and in the Christian blessing ( 2 Cor. xiii. 14 ), as it is a full proof of the doctrine of the Trinity, so it has done much towards preserving it pure and entire through all ages of the church; for nothing is more great and awful in Christian assemblies than these two. (2.) Our consent to a covenant-relation to God, the Father, Son, and Holy Ghost. Baptism is a sacrament, that is, it is an oath; super sacramentum dicere, is to say upon oath. It is an oath of abjuration, by which we renounce the world and the flesh, as rivals with God for the throne in our hearts; and an oath of allegiance, by which we resign and give up ourselves to God, to be his, our own selves, our whole selves, body, soul, and spirit, to be governed by his will, and made happy in his favour; we become his men, so the form of homage in our law runs. Therefore baptism is applied to the person, as livery and seisin is given of the premises, because it is the person that is dedicated to God. [1.] It is into the name of the Father, believing him to be the Father of our Lord Jesus Christ (for that is principally intended here), by eternal generation, and our Father, as our Creator, Preserver, and Benefactor, to whom therefore we resign ourselves, as our absolute owner and proprietor, to actuate us, and dispose of us; as our supreme rector and governor, to rule us, as free agents, by his law; and as our chief good, and highest end. [2.] It is into the name of the Son, the Lord Jesus Christ, the Son of God, and correlate to the Father. Baptism was in a particular manner administered in the name of the Lord Jesus, Acts viii. 16 ; xix. 5 . In baptism we assent, as Peter did, Thou art Christ, the Son of the living God ( ch. xvi. 16 ), and consent, as Thomas did, My Lord, and my God, John xx. 28 . We take Christ to be our Prophet, Priest, and King, and give up ourselves to be taught, and saved, and ruled, by him. [3.] It is into the name of the Holy Ghost. Believing the Godhead of the Holy Spirit, and his agency in carrying on our redemption, we give up ourselves to his conduct and operation, as our sanctifier, teacher, guide, and comforter. Thirdly, Those that are thus baptized, and enrolled among the disciples of Christ, must be taught ( v. 20 ); Teaching them to observe all thing, whatsoever I have commanded you. This denotes two things. 1. The duty of disciples, of all baptized Christians; they must observe all things whatsoever Christ has commanded, and, in order to that, must submit to the teaching of those whom he sends. Our admission into the visible church is in order to something further; when Christ hath discipled us, he hath not done with us; he enlist soldiers that he may train them up for his service. All that are baptized, are thereby obliged, (1.) To make the command of Christ their rule. There is a law of faith, and we are said to be under the law to Christ; we are by baptism bound, and must obey. (2.) To observe what Christ has commanded. Due obedience to the commands of Christ requires a diligent observation; we are in danger of missing, if we take not good heed: and in all our obedience, we must have an eye to the command, and do what we do as unto the Lord. (3.) To observe all things, that he has commanded, without exception; all the moral duties, and all the instituted ordinances. Our obedience to the laws of Christ is not sincere, if it be not universal; we must stand complete in his whole will. (4.) To confine themselves to the commands of Christ, and as not to diminish from them, so not to add to them. (5.) To learn their duty according to the law of Christ, from those whom he has appointed to be teachers in his school, for therefore we were entered into his school. 2. The duty of the apostles of Christ, and his ministers; and that is, to beach the commands of Christ, to expound them to his disciples, to press upon them the necessity of obedience, and to assist them in applying the general commands of Christ to particular cases. They must teach them, not their own inventions, but the institutions of Christ; to them they must religiously adhere, and in the knowledge of them Christians must be trained up. A standing ministry is hereby settled in the church, for the edifying of the body of Christ, till we all come to the perfect man, Eph. iv. 11-13 . The heirs of heaven, till they come to age, must be under tutors and governors. 3. Here is the assurance he gives them of his spiritual presence with them in the execution of this commission; And lo, I am with you always, even unto the end of the world. This exceeding great and precious promise is ushered in with a behold, to strengthen their faith, and engage their observation of it. "Take notice of this; it is what you may assure yourselves of and venture upon." Observe, (1.) The favour promised them; I am with you. Not, I will be with you, but I am — ego eimi . As God sent Moses, so Christ sent his apostles, by this name, I am; for he is God, to whom past, present, and to come, are the same. See Rev. i. 8 . He was now about to leave them; his bodily presence was now to be removed from them, and this grieved them; but he assures them of his spiritual presence, which was more expedient for them than his bodily presence could be; I am with you; that is, "My Spirit is with you, the Comforter shall abide with you, John xvi. 7 . I am with you, and not against you: with you to take your part, to be on your side, and to hold with you, as Michael our prince is said to do, Dan. x. 21 . I am with you, and not absent from you, not at a distance; I am a very present help, " Ps. xlvi. 1 . Christ was now sending them to set up his kingdom in the world, which was a great undertaking. And then doth he seasonably promise them his presence with them, [1.] To carry them on through the difficulties they were likely to meet with. "I am with you, to bear you up, to plead your cause; with you in all your services, in all your sufferings, to bring you through them with comfort and honour. When you go through the fire or water, I will be with you. In the pulpit, in the prison, lo, I am with you. " [2.] To succeed this great undertaking; "Lo, I am with you, to make your ministry effectual for the discipling of the nations, for the pulling down of the strong holds of Satan, and the setting up of stronger for the Lord Jesus." It was an unlikely thing that they should unhinge national constitutions in religion, and turn the stream of so long a usage; that they should establish a doctrine so directly contrary to the genius of the age, and persuade people to become the disciples of a crucified Jesus; but lo, I am with you, and therefore you shall gain your point. (2.) The continuance of the favour, always, even unto the end of the world. [1.] They shall have his constant presence; Always, pasas tas hemeras — all days, every day. "I will be with you on sabbath days and week days, fair days and foul days, winter days and summer days." 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, that day, that hour, they were undone. Since his resurrection he had appeared to them now and then, once a week it may be, and scarcely that. But he assures them that they shall have his spiritual presence continued to them without intermission. Wherever we are the word of Christ is nigh us, even in our mouth, and the Spirit of Christ nigh us, even in our hearts. The God of Israel, the Saviour, is sometimes a God that hideth himself ( Isa. xlv. 15 ), but never a God that absenteth himself; sometimes in the dark, but never at a distance. [2.] They shall have his perpetual presence, even to the end of the world. There is a world before us, that will never have an end, but this is hastening towards its period; and even till then the Christian religion shall, in one part of the world or other, be kept up, and the presence of Christ continued with his ministers. I am with you to the end of the world, not with your persons, they died quickly, but, First, With you and your writings. There is a divine power going along with the scripture of the New Testament, not only preserving them in being, but producing strange effects by them, which will continue to the end of time. Secondly, With you and your successors; with you and all the ministers of the gospel in the several ages of the church; with all to whom this commission extends, with all who, being duly called and sent, thus baptize and thus teach. When the end of the world is come, and the kingdom delivered up to God, even the Father, there will then be no further need of ministers and their ministration; but till then they shall continue, and the great intentions of the institution shall be answered. This is an encouraging word to all the faithful ministers of Christ, that what was said to the apostles, was said to them all, I will never leave thee, nor forsake thee. Two solemn farewells we find our Lord Jesus giving to his church, and his parting word at both of them is very encouraging; one was here, when he closed up his personal converse with them, and then his parting word was, " Lo, I am with you always; I leave you, and yet still I am with you;" the other was, when he closed up the canon of the scripture by the pen of his beloved disciple, and then his parting word was, " Surely, I come quickly. I leave you for awhile, but I will be with you again shortly," Rev. xxii. 20 . By this it appears that he did not part in anger, but in love, and that it is his will we should keep up both our communion with him and our expectation of him. There is one word more remaining, which must not be overlooked, and that is Amen; which is not a cipher, intended only for a concluding word, like finis at the end of a book, but it has its significancy. 1. It bespeaks Christ's confirmation of this promise, Lo, I am with you. It is his Amen, in whom all the promises are Yea and Amen, "Verily I am, and will be, with you; I the Amen, the faithful Witness, do assure you of it." Or, 2. It bespeaks the church's concurrence with it, in their desire, and prayer, and expectation. It is the evangelist's Amen—So be it, blessed Lord. Our Amen to Christ's promises turns them into prayers. Hath Christ promised to be present with his ministers, present in his word, present in the assemblies of his people, though but two or three are gathered together in his name, and this always, even to the end of the world? Let us heartily say Amen to it; believe that it shall be so, and pray that it may be so: Lord, Remember this word unto thy servants, upon which thou hast caused us to hope.

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 .

JOINED IN THIS COMMISSION. A. The Preaching of the Gospel in Itself. 16 Now this is the commission: V.15. “Go ye and preach the Gospel to the whole creation.” Christ looks far into the future. He does not want his message hidden in a corner. He does not wish them to have any fear concerning it, neither to go about it secretly nor deceitfully. He wants it proclaimed so publicly that even the sun in the heavens, yea forests and stones might hear it if they had ears. And so it has been proclaimed, though the world has opposed it for so many centuries. It has steadily advanced. There never has been in the world a like force and power; nothing of equal sway and authority. This message, then, must be of divine power. It pertains not to insignificant, vain, or sinful things of the world, such as robbing, stealing, lying, deceiving, murdering, violence, oppression and tyranny, but to pure, heavenly and divine things. Thus it cannot be of human origin but is God's own message. Both word and work, then, harmonize and openly testify to Christ's authority before all creatures under heaven, on land and sea. 17 Christ thus sends forth, not a decree to stir up rebellion in the world, or to overthrow the legal power of kings, princes or other temporal authority, but he simply puts his word and command into the mouths of the disciples that they may carry into effect his own power by their speech and ministry. They shall speak not of worldly institutions, worldly authority or earthly riches, nor of the glory of the Jewish people, their laws, religious rites and priesthood--though it was the expectation of all Jews that these should be world-honored--but the import of the message shall be to teach nobler things, namely how we may be reconciled to God, how to be redeemed from sin, death and all evil, and be saved; how to obtain everlasting righteousness, life and glory. 18 This, indeed, was a new message, of which the world knew nothing. It differs greatly from all other preaching and teaching. Yes, heaven raises it above all that can be taught on earth. All other teaching must give way to it, for it alone ministers the power to be saved. When Christ says, V.15. “Go ye into all the world and preach the Gospel to the whole creation,” he desires none to be excluded; but he shows that the whole world knows naught of his doctrine: In spite of all its wisdom, it is blind concerning these things, no matter how learned and holy it pretends to be. His own people, the Jews, though they have not the light and knowledge of salvation to which the prophet Zecharias refers in bis Benediction, Lk 1:77: “To give knowledge of salvation unto his people in the remission of sins.” If the Jews had known this before, or could have discovered it for themselves, it would not have been necessary to preach it to them. Christ would not have had to descend from heaven and send forth his servants into the whole world with the message. 19 All the world is here sent to school, to hear and learn of Christ's kingdom and confess that it did not know anything about it. Men may know well how to build, how to care for their property, to rule, to be outwardly pious, and how to lead a decent, honest life, and they may be able to teach others what they know; but of things pertaining to God's kingdom, and how to escape sin and death, they know nothing. Christ sets aside all teachings, even that of Moses, and of the ten commandments. The order is given to the disciples to go forth and tell all men what they do not know--that all must hear and accept, by God's command, this message, if they would be saved. 20 The meaning of this message Christ plainly shows. In the first place, he gives it a worthy name, calling it Gospel-preaching. No doubt be gives it this peculiar new name for a special reason, to distinguish it from all other teaching and preaching. It is something different from the Law of Moses and the teachings of men. A new name would impress itself upon the minds of the disciples. For the word “Gospel” means a new message--a good message bearing joyful tidings, proclaiming something, that one gladly and eagerly hears. Not a law or a commandment, forcing or demanding from us and threatening punishment and condemnation if we do not obey it. Such a message none like to hear. Even if we, to our utmost ability, both teach and obey the law, yet no consolation and joy will result from it; because we can never so perfectly comply with its demands that it will cease to smite and accuse us. Therefore, if we were to be rescued, God had to send us, through his Son, a different message than the Law from which to derive consolation and peace. 21 As to what the Gospel is, and the difference between the Law and the Gospel, enough has already been said. However, we here observe how Christ himself gives the definition, and shows what the Gospel teaches, saying: V.16. “He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” 22 This indeed is a kind, friendly and consoling message, and is rightly called a Gospel; here, in one word, you hear salvus erit, i. e., he shall be saved--the gates of heaven opened, hell closed, the Law and judgment set aside, sin and death destroyed, and life and salvation granted to all the world if they only believe the message. Oh, if one could thoroughly learn these words: Believe and be saved! They are spelled in few letters yet they are a sermon of such power that the world cannot grasp the glorious grace and unspeakable treasure given us through this message. And all this without any merit on our part since we have done absolutely nothing to earn it, we have not known anything about it. If the world had really believed it, they would, I am convinced, out of pure love have overwhelmed the preachers of the Gospel, particularly the apostles, and come in great multitudes and joyfully kissed their feet and borne them on their hands, praising and thanking God for their having lived to hear a Christian Gospel preacher. 23 The Gospel is faithfully taught and practiced in our day, yet it will continue to be necessary, as here, for Christ to upbraid his disciples with their unbelief and hardness of heart. Unbelief is still too strong in us, and our hearts are too narrow and too weak to grasp these wonderful words. We are controlled too much by our own desires and feelings when sin troubles us and God's wrath startles and terrifies us, though we desire to be saved. We seek and strive to discover how we may save ourselves by our own works; we try to find within ourselves that, by which we may justify ourselves before God. 24 We must, therefore, constantly learn, preach and exhort about this message of salvation, though it cannot at once enter the hearts of men--that is impossible. But day after day, year after year, the Gospel may the more and more be grasped, to the limit of our comprehension here on earth. The promise is dependent upon the condition. We cannot separate these two things; they must remain together just as Christ joins them and says: “He that believeth shall be saved.” As to one part, namely, shall be saved, there is indeed nothing wanting, nor is it uncertain; this is surely a promise in the Word, which is God's unchangeable truth. But as to the other part, our believing, there is indeed much lacking. We do not firmly believe; we do not accept and adhere to God's word of promise. As I have said, the grace and the spiritual treasures offered are so great that the human heart is astonished and overwhelmed when it realizes that the high and eternal majesty opens the gates of heaven so wide, and that he causes his grace and mercy to shine over all the sins and misery of the whole world, and that this great store of grace and spiritual riches is given us through the Word alone. 25 However, this passage stands here and declares both what the Gospel is,--a message concerning faith in Christ, and what power it has, namely to save him that believeth. The Jews have waited until this day for the coming of their Messiah to restore the city of Jerusalem and its temple, and so exalt the Law of Moses that it may be accepted by all the world. But what happens? At the very place and at the very time when their temple services are most glorious, and their best, noblest and wisest men most strenuously observe the Law, the Son of God himself pronounces judgment upon them, commanding his disciples to go and preach throughout all Jewry and all the world that not the temple service nor the Levitical priesthood, not circumcision nor the Law and its observance, which God indeed had given them, will save, but he that believeth shall be saved, be he Jew or gentile. There is no distinction ( Rom 3:23 ), nor one possessing any special privileges. This Gospel shall be preached to the whole creation. 26 This, surely, was tearing a dreadful hole in the Jewish expectations and ideas--proclaiming himself as alone having authority and that to him all must submit--for neither Moses nor any of the prophets would have dared to do so. They all had to be circumcised and to observe the Law under penalty of loss of body and soul. And now this man Jesus with full authority interferes, and even indifferently sets aside the Law, as though he would know nothing about it. He commands, in few simple words, his disciples thus: You shall not tell the world, in whatever part of it you may be, that the people must go to Jerusalem, or must keep the Law of Moses etc., but you shall tell them all that if they would be saved, which everybody desires (especially the Jews at that time), then they must believe this message of mine, and thereupon be baptized etc. Commence this kind of preaching among my people who desire to be saved by their Law and its temple service, and go forth through the entire Roman empire, and to all the corners of the world. Those that trust in their idols, reprove and condemn, one and all, and tell them that this is the command that I, the Lord of heaven and earth, give them, that they shall believe in me. This is my message; it shall go through all the world unhindered and unmolested. No matter if the Jews disbelieve and are offended by it, and put you under the ban, consigning you to the devil, and fret not if the heathen endeavor to suppress it by force. 27 This is also a consoling message to us, because we, too, are included in these words of Christ when he says: V.15. Go into all the world, and preach the Gospel to the whole creation. Herein are inclosed all who hear this message, wherever they may live, be they few or many. “All the world” does not mean one or two parts of it, but everywhere within it wherever people may dwell. Therefore, the Gospel had to be proclaimed according to the command, as it is yet being proclaimed today. Although it is not steadily triumphant in every place, yet it is destined to reach to the ends of the earth and to resound in all places and corners of the world. As it is a general command to preach the Gospel everywhere, to all men, so it is also a general injunction and the Lord's command that all shall believe this message. 28 It was essential for Christ, in his command, to emphasize “all the world.” The Jews, who wanted thus to silence the rest of mankind, boasted that they alone were God's people, to whom the fathers and the prophets were given, and that Christ was promised to come from their seed. This boasting Christ had to kill, otherwise they would have overcome us gentiles and compelled us to become Jews and accept circumcision. Directly opposed to their claim is the fact that Christ commanded that the Gospel be preached to all creatures. Christ says, He that believes, belongs to God's people and is saved, be he Jew or gentile, Greek or barbarian, priest or layman, male or female etc. True, God did not give any other nation than his chosen people, the Jews, those special honors and blessings that were theirs in their God-given and mighty leaders and in the miracles he wrought for them, and in the fact that to them first were given the divine promises and the Scriptures. 29 But now we are made one people in the sight of God. None have any preference or privilege to boast of. Christ would have none despised nor rejected. The injunction reads, To all creatures, the disciples shall preach and proclaim it. The greatest, the most powerful, the noblest born, the most learned and the holiest person is not a whit better than the humblest, simplest, most despised on earth. All are brought into one company and fellowship. No one is preferred above another. No partiality is shown. No one is pictured or separated to special honor or advantage; but everything hinges entirely on “He that believeth.” It matters not what people, nation or rank or what station in the world they may occupy. There must, of course, be a difference in the physical life of the various inhabitants of the earth, as the creatures are and are called each according to its nature and each is different from the other; sun from moon, man from woman, master from servant. 30 Therefore, as in the world every country and people have their own special laws, rights and customs, so, like in outward temporal appointments, there must also be a difference in the preaching. Every station and office must be responsible and taught in its appointed sphere. But though duty be beautifully and faithfully performed, all Jews perfect in temple service, all temporal government faultlessly administered, all discipline and obedience observed and rendered in the matter of laws and customs--yet all of this is not sufficient to insure salvation to the doer. In this kingdom of Christ all humanity is brought to the same place--all are made into one bread (kuchen)--all must meet the one condition. Not this or that person, who lives in a certain manner, and is doing a certain thing, shall be saved, but: “He that believeth shall be saved.” Here you have it all. No matter if you are Jew or gentile, master or servant, virgin or husband, monk or layman, if you believe, says Christ, then you are in my kingdom, saved and redeemed from sin and death. 31 By this message, Christ's kingdom is clearly distinguished from all other kingdoms of the world. In earthly kingdoms, he who obeys the laws and precepts, does not rob, steal and kill, shall not be punished, but shall be commended, honored and protected as an obedient citizen of the kingdom. It will not do to say: He that believes shall have honor and riches in this temporal kingdom. Such honor and riches would mean temporal, visible requisition. He who is pious and good in the eyes of the world and leads a perfect life, is not, bemuse of that, in the kingdom of God. Something higher and better is necessary. He must believe in Christ, who ascended into heaven and sitteth at the right hand of God. A temporal kingdom knows nothing of the spiritual matters of faith. It does not deal in nor control these things. And yet the blind world dares to attempt that which it is not able to understand nor rightly to judge. 32 On the other hand, Christ's kingdom has nothing to do with the kingdoms of men. He permits them to continue in their own observances. Christ commands that the disciples should preach the Gospel to all creatures. The creatures existed before the Gospel came to them. Governments are instituted, and laws formed, by men, through God-given reason and wisdom. St. Peter calls them human ordinances in I Pet 2:13. They are also called ordinances of God in Rom 13:2. In such things, Christ would establish no change; he permits them to remain as they are, in fact and in name. But instructs the world concerning his own eternal kingdom; how it is possible for one to be freed from sin and eternal death, how all, without difference, shall be subject unto him, and acknowledge him, through faith, as their Lord. 33 We must examine and rightly understand the words, “He that believeth,” in order not to pervert or mar them by additions and glosses. With such the papists becloud and nullify this sublime and powerful passage, attaching to it their sermons, and, saying that here must be understood “good works” with the word “faith,” so that it must read: He that believeth, and also does good works, shall be saved. These are the highly learned masters that take Christ to school, correct his language and teach him how to speak, babbling in their blindness whatever they please, though they know not what and whereof they speak concerning these sublime things. But we shall do Christ the honor to keep his Word pure und undefiled. He well knew how to express these things and what he would have the disciples speak when he commanded them to preach his message to all the world. 34 Christ intentionally made the statement thus plain: V.16. “He that believeth, and is baptized” etc., in order to set right the delusions and pretensions of the Jews and of all the world regarding salvation by man's own works. On faith and baptism, not on our own but on his works, he bases all. In opposition, the Jews, and the world in general, wish to consider their own pride and glory. They boast of their own holiness, unwilling to be censured and condemned in respect of it. The Jews, because they observe circumcision, the Law and many temple services, these, in their own estimation, sufficient to secure them salvation, will, therefore, not consent that the heathen, who observe none of these, should be considered their equals, be called God's people and be saved, until they also conform to these practices and become Jews. Just so the false apostles, and many of those who became Christians, with great pretense fought over these things and argued against the teachings of the apostles. 35 What have the heathen, who had not the Word of God nor the true knowledge of him, ever done of themselves, yet they would either hear nor accept the Gospel for the very reason that they did not wish to forsake their idolatry. They claimed that they also served the true God with their offerings and religious rites. They would not listen to condemnation of these things. 36 All who depend on good works, and teach the people salvation through the same, are alike in error. They cannot endure disregard of their works in the matter of salvation. They cannot endorse such a doctrine as Christ here states to be true: “He that believeth shall be saved” etc. Although they receive the Gospel and wish to be Christians, as do our papists, they will not accept this doctrine in its purity but must defile the same with their additions and glosses, claiming that it must be understood thus: He that believes, and does also good works, shall be saved. Their interpretation means that one obtains salvation, not by faith alone, but also by good works. just so the false apostles and disciples from among the Jews also made additions to this doctrine, pretending that not faith alone secures salvation, but the law of Moses must be kept also. They said: “Except ye be circumcised after the custom of Moses, ye cannot be saved.” Acts 15:1. Thus they confused the true disciples and Christians, and the apostles at Jerusalem had to reject this statement publicly. 37 But you may say: Indeed, you yourself teach that a Christian must do good works; God himself commanded to do them, enjoining the keeping of the Law, and Christ also says: “If thou wouldest enter into life, keep the commandments,” Mt 19:17. Now, faith alone does not justify and save. This message must be understood as not excluding good works; but Christ here, in addition and beyond good works, also demands faith, which the Jews and heathen did not exercise. Our papists also hold that good works are not sufficient unto salvation for those who have no faith, but that faith and good works must go together. Nor do they mean by “works” the observance of the law of Moses, of circumcision and the Jewish temple service, which are now obsolete; but they mean the works demanded by the ten commandments, which teach the obedience all men owe to God. And in order to prove that these words must be thus understood, the papists refer to Mt 28:19-20: “Go ye therefore, and make disciples of all the nations, baptizing them,” etc. and “teaching them to observe all things whatsoever I commanded you.” These last words, they say, also belong to the command Christ here gave to the disciples; therefore, this text must be interpreted to mean that it demands not faith alone, but also good works. 38 We answer: All this, as I have said before, is mere babbling, false and perverted comment of blind sophists who understand nothing of this text and of the glorious doctrine of the Gospel, They know not what they say, concerning either faith or good works, nor do they know how properly to distinguish between the two. We also confess, and have always, better and more forcibly than the papists, taught that good works must be done; that they must follow faith, and that faith is dead if good works be absent. Therefore, this doctrine of faith does not denounce good works; it does not teach that they should not be performed. Nor is it the question here, whether or no good works are requisite. But faith and good works differ, and it must be taught with discrimination what is the value of each for and by itself. Each must be considered in its proper relations that we may understand both what faith accomplishes and receives, and why good works are necessary. This distinction is everywhere taught in the Gospel and was preached by the apostles. It is, therefore, but blindness, if not intentional malice, that these papal sophists, without here making any distinction, in a swine-like manner misconstrue and pervert these passages so that neither of them can be clearly understood. 39 We, therefore, insist that these two passages--this one and that written in Matthew--be properly interpreted in the light of their actual wording and arrangement. In our teachings it is right that we instruct men to observe all that Christ commanded. But we cannot disregard that which Christ here says concerning faith. We must always observe the place and order which Christ gives his words. Now, we find in this text, Mt 28:19-20, that Christ first commands the eleven to go and make disciples of all nations, and to baptize them into the name of the Father, Son and Holy Spirit. That is, they are to preach to them the teaching of the Gospel, how they must be saved--which, as yet, neither the Jews nor the heathen knew--and in this knowledge to baptize them, making the people disciples or Christians. These are the first essentials and thereto the words agree: “He that believeth and is baptized” etc. Then comes the other part, which must follow the teachings of the Gospel, namely, what those who believe and are baptized shall do. These, Christ says, ye shall teach to observe all things that I commanded you, so, that all things shall be according to my Word, and not according to the Jewish law and ceremonies, or any man-made laws pertaining to self-chosen works or religious services. 40 Therefore these two, faith and good works, must not be confused. They must be clearly distinguished from each other. Faith and baptism, as the chief part and foundation of our salvation, must stand first. The other part follows. Both must be taught, but each in its proper relation. As I have often stated, and as is also clearly self-evident, there is a vast differrence between the efficacy of our own works and of that which Christ has accomplished for us. In our teaching, the latter must be exalted and made infinitely superior to the former. Now, in these words of Christ: “Teach all nations and baptize them” etc.; and “He that believeth and is baptized”--it is evident that he holds before us not our unworthy works and the demands of the Law, but his own merits and his gift; these we can accept in no other way than by faith. These are the treasures by which we are saved, which were neither earned nor procured by us, but were graciously presented to us by him. For we may never dare to boast that we merit the gift of Christ in whom we believe, or that the baptism which we receive in his name is of our own doing or has been instituted by any human being. 41 To prove my statements, consider this: Christ says plainly and clearly; V.16. “He that believeth and is baptized shall be saved;” as though he would say: If you would know how you can be saved, then this shall be considered the chief and essential condition--to believe and be baptized. The question is not whether or no we must do good works. There is no dispute about that. But there is something more important. The point is not what we are doing ourselves, but where shall we seek with the certainty we shall find that by which we can be saved from sin and death, and can obtain life and salvation? Here Christ clearly explains what shall be the chief doctrine of the Gospel. He bases it entirely on faith and baptism, concluding that we shall be saved for the sole reason that we have Christ by faith and baptism. 42 Believing means: To hold to be true, and with all the heart to depend on, that which the Gospel and all the articles of faith say about Christ; that he has been sent to us by God the Father, that he suffered, died and rose again and ascended into heaven for the sole reason that we may obtain from God the Father forgiveness of sin and life eternal in his name. That our faith may grasp and hold this the more firmly, he gives us holy baptism, by this visible sign to prove that God the Father will accept us and unfailingly give us that which is offered to us in the Gospel. 43 Now, if I am to believe this, then I must not adulterate my faith with belief in my own works. I must not depend upon my own merits, daring to offer them to God, as do the monks and self-righteous Jews. There are two doctrines that will not agree and can never hold combined, namely, the belief that we, for Christ's sake and without our merits, obtain God's grace; and the belief that we obtain God's grace by our own works. For if we could obtain this grace by our own merits, then we should not need Christ in addition. Such confusion and detestable patchwork of the sophists cannot be tolerated--the claiming that Christ, indeed, atoned for original sins and for sins done aforetime and that he opens the door of heaven, but that we ourselves, by our own good works, must now also atone for sins and merit grace in order to fully obtain salvation. This is to rob Christ of his honor; yea, to set him, his death, resurrection and ascension aside, as if his merit were not sufficient for us, and as if his sufferings and blood are not able to atone for sins. But St. John says he is the only propitiation for our sins, and not for ours only, but for the sins of the whole world. 1 Jn 2:2, 44 And that the passage we are considering and similar ones must be thus understood, St. Paul teaches in his epistles, especially in that to the Romans, where he proves that we are freely justified by his grace through the redemption that is in Christ Jesus, whom God set forth to be a propitiation, through faith in his blood Rom 3:24-25. Here he plainly mentions the word gratis, i. e., freely, without our merits, and not for the sake of our works. Thus, we may have a sure consolation, and not doubt God's grace and salvation though we are truly unworthy and still have remnants of sin in us. If the people be taught thus: If you desire forgiveness of sins and a merciful God, you must do enough good works and possess sufficient merits to overcome and remove your sins--then faith is already nullified. Christ is then of no efficacy, conscience is robbed of all consolation, and man is driven to despair, because he seeks help by and in himself and dares to attempt to accomplish himself that for which Christ was sent and which only he could do for us. Christ came to fulfil the Law, and to earn for us, by his obedience, grace and life eternal. 45 So, our passage on faith, and others like it, must be understood in this light; not perverted and marred by misleading comments and additions, for the purpose of belittling faith and contradicting Christ's meaning. Such error will surely result if the teaching of good works is confused with that of faith; if distinction is not made between the chief doctrine of Christ's Gospel, appropriation by faith alone, and the teaching of the Law concerning good works. As I said above, these two doctrines cannot stand side by side; they are directly contradictory. To believe that for Christ's sake alone grace and eternal life are granted, and yet at the same time to seek and claim to obtain them by our own merits, is absurd. 46 I repeat, Christ would, with these words, condemn the pretensions of the Jews and of all the world, their boasting of their law and works, and would declare that no one will be saved by works, but alone by faith in the Lord. It is written that Christ alone has conquered sin and death, and is now sitting at the right hand of God, etc. 47 From all this explanation you are now enabled to clearly distinguish between these two passages from Matthew and Mark--which the papists, by reason of their ignorance, confound with each other--so that both are vindicated. By the text: “He that believeth and is baptized” etc., our own works and doings, in so far as they are considered as a merit, are not considered with faith but are excluded when we speak of man's justification and salvation before God. Not that good works have no place in a believer's creed, but he must be conscious that by his own worthiness he cannot be saved, that his own works and deeds do not merit for him grace and life eternal; that this has been merited for him through Christ alone, granted him for Christ's sake, and must be apprehended by faith. Then this text, “He that believeth and is baptized shall be saved,” is rightly understood. 48 When one understands and believes this text, then the teaching of the other text should follow, namely, that we should also do good works. Yet good works must accompany faith and depend upon faith, which always clings to Christ and pleads before God that he will graciously and for Christ's sake accept and be pleased with the supplicant's life and works, and not impute to him that which might be imperfect and sinful in him. Hereupon follows properly the text, Mt 28:20: “Teaching them to observe all things whatsoever I commanded you.” Fail not to observe the first and essential condition; for if faith is absent, all our good works and upright life count for naught before God. Indeed, it is not possible to do truly good works without faith. Christ says in John 15:5: “For apart from me ye can do nothing” etc. 49 Observe, by making this distinction you can rightly understand this passage. Learn how to apply it and to derive from it consolation in the struggle with a conscience, terrified by sin and death. Only in the experience of such agony can one know the power of faith. This truth is apparent even among the papists and all sectarians, for they also preach these words, although in a superficial and indifferent manner as if they were of no importance. They thus show, by their besmirching additions, that they understand nothing about the subject. Alas, exclaim the papists, that you preach nothing but faith, notwithstanding we are neither unbelievers nor Turks. Well, my good man, if it is so easy, then try it once and see how you will fare in the hour when death overtakes you, or when Satan terrifies and disheartens you, and when your reason and all your senses feel nothing but God's wrath and the anguish of hell. 50 If you are a Christian, as you claim, then you must, indeed, believe and never doubt the statement that Christ died for you, and through his resurrection and ascension conquered for you sin, death and hell; yes, destroyed and swallowed them up. Why is it, then, that you still fear death, flee from God and dread his judgment? This surely is an unmistakable sign that you lack faith, inasmuch as he that has faith cannot be troubled nor terrified by death or hell. Where faith is, there it strengthens and delivers the heart from fear, so that we can cheerfully say: What do I care for sin, death and the terrors of Satan, for I have a Lord and Saviour who sits in heaven at the right hand of God the Father, and rules over all in heaven and upon earth, and who gives me his righteousness and life? Can you thoroughly learn the art to do this? Then I will say, you are a doctor of all the doctors. However, you will certainly experience, like all others, even the greatest saints, that you are woefully deficient when it comes to a real test and trial. 51 The reason the world cares naught about the preaching of faith is that it lives in false security and in carelessness, having neither knowledge nor experience of the terrors of sin and a troubled conscience. But when death and its horrors overtake it, then it knows of no help and plunges suddenly into, despair. Then it will, indeed, having waited too long, realize what it is to have faith, of which it hitherto knew nothing. It will learn that faith is not a dead letter, not mere words of the tongue, a vague idea or a mere imagination, which the papists call faith, but a fearless and strong courage that, with all boldness of heart, relies on Christ, in defiance of sin, death and hell. 52 In such times, even the best of holy men deplore their weakness, and must confess that their faith is still insufficient, because they are sad and troubled by fear and anguish. As to these words, “He that believeth shall be saved” etc., there is, indeed, no doubt whatever that by them hell is closed, heaven opened, and eternal life and joy granted. But here the chief thing is lacking, namely, that you are not yet the person qui credit, i. e., who believes, or that you are still weak in faith. However, though you are not strong, if you only cling to Christ you will obtain the consolation, power and strength that overcomes all terror of death and hell, which all human power, works and merit cannot accomplish. 53 Here your conscience, burdened by the demands of the Law, will say: You still have sin, and have not kept God's commandments, which under threat of eternal condemnation, you are bound to keep. Answer: All this I know, alas, only too well, and you must not speak to me of it. Wait with your demands of the Law as to what I must do, till I first possess this chief part of my salvation, namely, Christ and his righteousness, Christ who conquers sin and death for me. This, alone, I want to hear now, and it shall transcend the other in importance as much as the heavens are higher than the earth. For at present the question is not, how I must live and what I must do, but how I may overcome sin and death, or, as Christ here says, be saved. But, after having attained all this, and being, in spite of all that is called sin, death, hell, God's wrath, Law and works, in Christ justified and saved, and made heir of life eternal, then I want to know also how I must live here on the earth. Then you may come and teach and admonish me, like a faithful schoolmaster, as much as you tan, but never going further with your Moses than is right and necessary; not teaching me that thereby I can be saved, or can conquer sin and death. 54 Now, this is the message that Christ commands to be preached to all creatures. But that we may know that in his kingdom he would have this message supreme, so that we should never doubt it, nor expect something else, but should altogether depend upon it and know that it shall stand as an irrevocable declaration of this Lord of all creation, Christ repeats the message once more, making it still stronger in the negative form, saying: V.16. “But he that disbelieveth shall be condemned.” 55 Here you have the final judgment against the boasting pride and self-praise of the Jews and of all the world. As the first part of the text with one word opens heaven, closes hell and sets aside Moses and the threats of the Law for those who believe, so Christ here with one word, closes heaven, leaves open the jaws of hell, permits death to reign and Moses to be an intolerable tyrant for all that disbelieve. For this there is and shall be no help, though you, like the Jews, torment yourself to death in keeping the Law, even torturing and burdening yourselves, saying: Did I not do many good works and even suffer much? Alas, here you have the decision: “He that disbelieveth shall be condemned.” 56 Even though man accomplishes all that he possibly can, yet without Christ, everything has already been concluded under sin and God's wrath; as we heard in the Gospel of St. John, that the Holy Spirit will convict the world in respect of sin, because they believe not etc. Jn 16:8. Here, in the text we are considering, the judgment of condemnation is already pronounced on the world, together with all its righteousness of the Law and religious service. No one on earth can escape this judgment, nor be rescued from condemnation, except by hearing and believing this message, which says that those who believe in this Lord and Saviour shall not be condemned because of their sins, but shall, because of him, have forgiveness of sins and life eternal. Christ says, in John 3:16, that “God so loved the world that he gave his only begotten son, that whosoever believeth on him should not perish” etc. “For God sent not the Son into the world to judge the world; but that the world should be saved through him.” Jn 3:17. Therefore, “He that believeth on him is not judged,” but “he that believeth not,” says he, “hath been judged already.” Jn 3:18 This judgment of condemnation remains upon him because of his disbelieving, imputing all sins to him, which cannot be forgiven. Thus he increases his sin and makes his condemnation the stronger; in addition to all other sins, he also despises Christ by not believing in him. B. The Signs Christ Appointed To Accompany This Preaching. 57 When Christ adds baptism to the first part, “He that believeth,” he has in view the established rite among the Christian people. We read in Mt 28:19, where he puts both parts together, “Make disciples of all the nations, baptizing them” etc. He thus shows, first, that faith, which the Gospel preaches, must not remain concealed; it is not sufficient for each one to go his own way and believe for himself, after he has heard this Gospel message, deeming it not necessary to confess his faith before others. On the contrary, in order that it may become evident, not only where this Gospel is preached, but also where it is accepted and believed, that is, where the church and kingdom of Christ may be in this world, Christ wants to unite and hold us together by virtue of this divine sign, baptism. If Christians were without such an ordinance, if they had no common bond in the way of seal or sign, the organization would neither be expanded nor preserved. Christ wishes to bind us together by a divine communion, to further the spread of the Gospel; that others through our confession, may be brought into the fold. Therefore, baptism is a public testimony to the Gospel teaching, and to our faith, by which the world may know where and within whom the Lord rules. 58 In the second place, Christ has especially ordained this sign to the end that, through the office of the Word and of baptism, we may be conscious of God's work and mighty power in his church; that the Christian, in accepting baptism, might know that, Christ himself being witness, he is accepted by God the Father, Son and Holy Spirit. That is what it means to be baptized into the name of the Father, Son and Holy Ghost, in obedience to Christ's command. Thus, baptism is a sign and seal, in addition to the Word or promise, that we have been called and brought into the kingdom of Christ, have become God's children and heirs of eternal life, if, by faith we cling to Christ. This we have often taught elsewhere with reference to baptism. 59 It is, indeed, wisely ordained by Christ, that in his kingdom, which shall expand into all the world and among all nations, he instituted not many ceremonies, as was the custom among the Jews, nor a diversity of forms among the various countries and nations, peoples and languages; but he ordained only the simplest and most ordinary sign; it is everywhere observed in the same way--just as the preaching of the Gospel is alike in all places, making all, adults and children, rich and poor, great and humble, one and all, in the world, equal before God. Hence, if a Christian from the uttermost parts of the world should come to us and observe our forms, he would have to say, They are the very same Word and sign that I have learned and received. 60 Among the various inhabitants that people our earth, each individual and each nation has its own characteristics. But Christians everywhere may be distinguished by their one doctrine, one language, one sign, even as they have one faith and one confession. Indeed, the kingdom of Christ everywhere is a kingdom of love, unity and peace. But it would be impossible for it to always withstand, steadfastly and in unity, the devils and their wiles, if Christ, by his divine power, did not preserve and protect it. However, we see that although Satan causes many sects and factions to rise up, soon they war among themselves and disappear again. What countless cliques and fanatical tyrants Satan has produced to oppose the Gospel during these fifteen hundred years, endeavoring to rend and destroy the kingdom of Christ! And yet there remains to this day one and the same Gospel message, one faith, one baptism and all; even the world, if not wilfully blind and hardened, might see and feel the strength and power of this Lord. 61 Christ deems it sufficient to say, in the first part of our text: V.16. “He that believeth and is baptized,” and in the other part: “But he that disbelieveth” etc., not further mentioning baptism. The reason, of course, is that the first part sufficiently enjoins the ordinance and that baptism is commanded elsewhere, namely, in Mt 28:19: “Make disciples of all the nations, baptizing them into the name of the Father” etc. Hence, we have no authority in these for omitting baptism; no reason to hold that because one has faith he needs no baptism. If one becomes a Christian and truly believes, he will surely also gladly accept this sign. He will wish to have this divine testimony and confirmation of his salvation, for strength and consolation throughout life, and also to confess his faith publicly before the world. St. Paul makes plain the Christian's duty when he says: “With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Rom 10:10. True, it is possible that one may believe though he is not baptized; and Again, that some may receive baptism though they do not believe. 62 This text, however, must be understood as commanding and confirming baptism: no one shall despise the ordinance but, as has been said, it is the duty of all to accept it. Yet the lines must not be drawn so closely that one should be condemned and lost for the failure to receive baptism if he could not obtain it. [[Luther published three sermons for Mark 16:14-20. One can be found in the electronic version in verses 14-15 (or Mt 28:16); the second in verses 16-17 (or Mt 28:17), and the last in verses 18 (or Mt 28:18) (Parts 1,2), 19 (or Mt 28:19) (Part 3a), and 20 (or Mt 28:20) (Part 3b).]] 63 As a summary, we derive from this text the following propositions: Some believe, and are baptized, which i

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