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In the end of the sabbath,.... This clause is by some joined to the last verse of the preceding chapter, but stands better here, as appears from Mar 16:1, and intends not what the Jews call the sabbath eve, for that began the sabbath; but what they call , "the goings out of the sabbath"; and as Mark says, Mar 16:1, "when the sabbath was past": that is, when the sun was set, and any stars appeared. The Vulgate Latin, Arabic, and Ethiopic versions, and Munster's Hebrew Gospel render it, "the evening of the sabbath"; and the Persic version, "the night of the sabbath"; but must mean, not the evening and night, which preceded the sabbath, and was a part of it, but what followed it, and belonged to the first day. As it began to dawn; not the day, but the night; a way of speaking used by the Jews, who call the night, "light": thus they say (y), , "on the light, or night of the fourteenth" (of the month Nisan) "they search for leavened bread", &c. And so the word is used, in Luk 23:54, of the eve of the sabbath, or the beginning of it, as here of the going out of it; towards the first day of the week, or "sabbaths"; so the Jews used to call the days of the week, the first day of the sabbath, the second day of the sabbath, &c. take an instance or two (z). "The stationary men fast four days in the week, from the second day to the fifth day; and they do not fast on the sabbath eve (so they sometimes call the sixth day), because of the glory of the sabbath; nor , "on the first day of the sabbath", or week, that they may not go from rest and delight, to labour and fasting, and die.'' On which the Gemara has these words (a); "the stationary men go into the synagogue, and sit four fastings; , "on the second of the sabbath", or "week": on the third, and on the fourth, and on the fifth.'' Came Mary Magdalene, and the other Mary, the wife of Cleophas, and mother of James and Joses, with whom also was Salome, the mother of Zebedee's children, Mar 16:1. There seems to be some difference between the evangelists about the time of the women's coming to the sepulchre. Matthew says, it was "at the end of the sabbath, when it began to dawn; towards the first day of the week". John says, that "Mary Magdalene" came "when it was yet dark", Joh 20:1, and yet Mark says, that they came "at the rising of the sun", Mar 16:2. Though they all agree it was early in the morning: all they say is no doubt true, and may be reconciled thus. As soon as the sabbath was ended, the women set out on their journey, and as they went, bought spices and ointment to anoint the body with: they passed through the gates of the city before they were shut, and might stay some time in the suburbs; when Mary Magdalene, eager to be at the sepulchre, set out first, whilst it was dark, and came back and reported to Peter what she had seen, and returned again by such time the other women came, which was at sunrising. From all the accounts it is clear, that he rose, as is expressly said, Mar 16:9, on the first day of the week, and which was the third from his death: on the sixth day, which was Friday, he was crucified, and buried that evening; he lay in the grave all sabbath day, or Saturday; and rose early on the first day of the week, before the women got to the sepulchre; who came thither, as it is here said, to see the sepulchre: not merely to see it, for they had seen it before, and where, and how the body of Christ was laid in it; but to see whether they could enter into it, and anoint the body with the spices and ointments, which they had prepared and brought with them for that purpose. (y) Misn. Pesachim, c. 1. sect. 1. Vid. Maimon. & Bartenora in ib. (z) Misn. Taanilh, c. 4. sect. 3. (a) T. Bab. Taanith, fol. 27. 2. Vid. T. Bab. Nidda, fol. 4. 2. & 11. 1. & 67. 2.

Go ye therefore,.... 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 Mat 10:6, 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 , the words for "all nations", are of the neuter gender, whereas "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 "disciples", supposed and contained in the word "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: Christ's orders are to "baptize": "dip" them, as Munster's 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 Christ's peculiar prerogative; but with water, which they in obedience to this commission practised, Act 8:36, 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 (f) 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 Deu 6:4, and in the Targum of Jonathan ben Uzziel on Isa 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 "the Father"; "holy", this is "the Son"; "holy", this is , "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 Jonathan's 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 (g) 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. (f) L. 2. c. 1. (g) Ib. c. 11, 12. Vid. Buxtorf. Lex. Heb. in voce

And concerning baptism, thus baptize ye: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before.

The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "You will meet a man bearing water." He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples [Acts 1:3], and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens [Acts 1:9], the angels told the apostles that "He would so come, as He had withal ascended into the heavens;" [Acts 1:11] at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them together from the extremities of the land in the feast-day," he signifies the day of the Passover and of Pentecost, which is properly a "feast-day." However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.

Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out" -"bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.

It is only at the last that He instructs them to "go and teach all nations, and baptize them," when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth.

Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to "go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost." Immediately, therefore, so did the apostles, whom this designation indicates as "the sent.

Even to the last He taught us (the same truth of His mission), when He sent forth His apostles to preach His gospel "among all nations; " for He thus fulfilled the psalm: "Their sound is gone out through all the earth, and their words to the end of the world.

For the law of baptizing has been imposed, and the formula prescribed: "Go," He saith, "teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit." The comparison with this law of that definition, "Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens," has tied faith to the necessity of baptism.

(de Trin. ii. 1 &c.) For what part of the salvation of men is there that is not contained in this Sacrament? All things are full and perfect, as proceeding from Him who is full and perfect. The nature of His relation is expressed in the title Father; but He is nothing but Father; for not after the manner of men does He derive from somewhat else that He is Father, being Himself Unbegotten, Eternal, and having the source of His being in Himself, known to none, save the Son. The Son is the Offspring of the Unbegotten, One of the One, True of the True, Living of the Living, Perfect of the Perfect, Strength of Strength, Wisdom of Wisdom, Glory of Glory; the Image of the Unseen God, the Form of the Unbegotten Father. Neither can the Holy Spirit be separated from the confession of the Father and the Son. And this consolation of our longing desires is absent from no place. He is the pledge of our hope in the effects of His gifts, He is the light of our minds, He shines in our souls. These things as the heretics cannot change, they introduce into them their human explanations. As Sabellius who identifies the Father with the Son, thinking the distinction to be made rather in name than in person, and setting forth one and the same Person as both Father and Son. As Ebion, who deriving the beginning of His existence from Mary, makes Him not Man of God, but God of man. As the Arians, who derive the form, the power, and the wisdom of God out of nothing, and in time. What wonder then that men should have diverse opinions about the Holy Spirit, who thus rashly after their own pleasure create and change the Son, by whom that Spirit is bestowed?

"Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

(Verse 19.) Therefore, go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. First they teach all nations, then they immerse the instructed ones in water. For it cannot be that the body receives the sacrament of baptism unless the soul has first embraced the truth with faith. But they are baptized in the name of the Father, and of the Son, and of the Holy Spirit, so that there may be one divinity among them, one bestowal: and the name of the Trinity is one God.

They first then teach all nations, and when taught dip them in water. For it may not be that the body receive the sacrament of Baptism, unless the soul first receive the truth of the Faith. In the name of the Father, the Son, and the Holy Ghost, that they whose Godhead is one should be conferred at once, to name this Trinity, being to name One God. (Didymi Lib. ii. de Spir. Sanct.) And though some one there may be of so averse a spirit as to undertake to baptize in such sort as to omit one of these names, therein contradicting Christ Who ordained this for a law, his baptism will effect nothing; those who are baptized by him will not be at all delivered from their sins. From these words we gather how undivided is the substance of the Trinity, that the Father is verily the Father of the Son, and the Son verily the Son of the Father, and the Holy Spirit the Spirit of both the Father and the Son, and also the Spirit of wisdom and of truth, that is, of the Son of God. This then is the salvation of them that believe, and in this Trinity is wrought the perfect communication of ecclesiastical discipline.

“ ‘Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.’ ” First they teach all nations; then they baptize those they have taught with water, for the body is not able to receive the sacrament of baptism before the soul has received the truth of the faith. They were baptized in the name of the Father and of the Son and of the Holy Spirit so that the three who are one in divinity might also be one in giving themselves. The name of the Trinity is the name of the one God.

(Serm. 80.) Thus all nations are created a second time to salvation by that one and the same Power, which created them to being.

Palladius said, ‘The soul which is being trained according to the will of Christ should either be earnest in learning what it does not know, or should publicly teach what it does know. If it wants to do neither, though it could, it is mad. The first step on the road away from God is contempt for teaching, that is, not to want to give food to the soul that truly wants it.’

The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth. What the Psalmist says of the Lord at His rising again, Thou madest him to have dominion over the works of thy hands (Ps. 8:6.), this the Lord now says of Himself, All power is given unto me in heaven and in earth. And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, Go ye therefore, and teach all nations.

('Beda; in Hom.' non occ.) He who before His Passion had said, Go not into the way of the Gentiles, (Matt. 10:5.) now, when rising from the dead, says, Go and teach all nations. Hereby let the Jews be put to silence, who say that Christ's coming is to be for their salvation only. Let the Donatists also blush, who, desiring to confine Christ to one place, have said that He is in Africa only, and not in other countries.

He no longer sends His disciples to the Jews alone, but since He has received authority over all, and has sanctified all human nature in Himself, it is right that He sends them to all the nations, commanding the disciples to baptize them in the name of the Father, and of the Son, and of the Holy Spirit. Let Arius then be put to shame because Christ did not say to baptize "in the names," but "in the name," for the name of the Three is one, the Godhead, and the Three are one God. And let Sabellius be put to shame because the Lord spoke of Three Persons, and not, as that man prattles, of one person having three names, at times called the Father, at times, the Son, and at times, the Holy Spirit. But the Three Persons have one Name, which is God.

Going therefore, teach all nations. Here he enjoins the office; and he enjoins a threefold office. First, of teaching; second, of baptizing; third, the office of instructing as regards morals. He says therefore going therefore, teach all nations. And this follows logically; as if to say: all power has been given to me by God, so that not only the Jews but also the Gentiles may be converted to me; therefore, because the time has come, going, teach all nations. John 20:21: as the Father hath sent me, I also send you. And Luke 22:29: I dispose to you, as my Father hath disposed to me, a kingdom. And he says going therefore, teach; because this is the first thing in which one must be instructed, namely in faith, because without faith it is impossible to please God, Heb. 11:6. And from this it became established in the Church that one first catechizes those to be baptized, i.e., instructs them in the faith. And, having received the power, he sends them to all nations; and this is what he says, teach all nations. Isa. 49:6: I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth. And after they have been taught the faith, he gives the office of baptizing. Baptizing them, etc.; as if to say: he who is promoted to a dignity must first be informed of the dignity, so that reverence may be had for him afterwards. Gal. 3:27: as many of you as have been baptized in Christ have put on Christ. But what is the form of Baptism? In the name of the Father, and of the Son, and of the Holy Spirit. In Christ there are two things, humanity and divinity. The humanity is the way, not the end; John 14:6: I am the way, the truth, and the life: the truth, as the end of the contemplative life; the life, as the end of the active life. I do not will that you remain in the way, namely in the humanity, but that you pass beyond to the divinity. Therefore it was necessary that two things be signified, the humanity and the divinity. Through Baptism, the humanity; Rom. 6:4: for we are buried together with him by Baptism into death. And through the form of the words, the divinity, so that sanctification is through the divinity. And therefore he says in the name of the Father, and of the Son, and of the Holy Spirit. And the reason is that through Baptism regeneration takes place, and in regeneration three things are required. First, to whom it is made; second, through whom; third, by what means. To whom, namely to God the Father, as the Apostle says in Rom. 8:29: whom he foreknew, he also predestinated to be made conformable to the image of his Son. And John 1:12: he gave them power to be made the sons of God, to them that believe in his name. Through whom, because through the Son; Gal. 4:4: God sent his Son (...) that we might receive the adoption of sons, because through adoption we are sons in relation to the natural Son. Likewise, by what means, because we have received the gift of the Holy Spirit; Rom. 8:15: you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons of God. Therefore it was necessary to make mention of the Father, the Son, and the Holy Spirit. And these were present in Christ's Baptism, because there was the Son through whom, the Father from whom, and the Holy Spirit in the form of a dove. And he says in the name, i.e., in the invocation of the name, or in the power of the name, because it has power; Jer. 14:9: thou, O Lord, art among us, and thy name is called upon us; forsake us not. Likewise he says in the name, not 'in the names,' and the heresies are confounded which do not posit a distinction in that he says in the name of the Father and of the Son. But Arius is confounded by the fact that he says in the singular, in the name. It should be noted that in the primitive Church baptism was administered in the name of Christ, and this was so that the name might be made venerable. But would it suffice now? I believe not, because the explicit invocation of the Trinity is required. In Christ the Trinity is implicitly contained. So therefore he leads them to be instructed for Baptism. But against this, the Apostle says that God sent him not to baptize, but to evangelize; but to baptize through others, just as Christ did not baptize, but his disciples.

Go ye therefore, and teach all nations--rather, "make disciples of all nations"; for "teaching," in the more usual sense of that word, comes in afterwards, and is expressed by a different term. baptizing them in the name of the Father, and of the Son, and of the Holy Ghost--It should be, "into the name"; as in Co1 10:2, "And were all baptized unto (or rather 'into') Moses"; and Gal 3:27, "For as many of you as have been baptized into Christ."