Matthew 28:16

JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)

Then the eleven disciples went away into Galilee--but certainly not before the second week after the resurrection, and probably somewhat later.

into a mountain where Jesus had appointed them--It should have been rendered "the mountain," meaning some certain mountain which He had named to them--probably the night before He suffered, when He said, "After I am risen, I will go before you into Galilee" (Mat 26:32; Mar 14:28). What it was can only be conjectured; but of the two between which opinions are divided--the Mount of the Beatitudes or Mount Tabor--the former is much the more probable, from its nearness to the Sea of Tiberias, where last before this the Narrative tells us that He met and dined with seven of them. (Joh 21:1, &c.). That the interview here recorded was the same as that referred to in one

place only-- Co1 15:6 --when "He was seen of above five hundred brethren at once; of whom the greater part remained unto that day, though some were fallen asleep," is now the opinion of the ablest students of the evangelical history. Nothing can account for such a number as five hundred assembling at one spot but the expectation of some promised manifestation of their risen Lord: and the promise before His resurrection, twice repeated after it, best explains this immense gathering.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Mat_28:16-20

Then the eleven disciples went away into Galilee.

On the mountain

I. Is the worlds need any less now than it was then? The needs of the human soul are still unsupplied by any material satisfactions. The conscience of the world is still troubled with the old problem, How shall man be just with God. If the gospel be withheld from the knowledge of mankind the problem remains insoluble. The misery of man is great upon him still. Go ye therefore, etc. Tell men that God loves them. Such is the great commission.

1. Look at its universality.

2. Look at its intellectual character, Go teach all nations. The gospel is an appeal to human intelligence.

3. Consider its gentleness. The Divine condescension in act of bending down to reach men, disciple them.

II. Are the encouragements given to those who put themselves instantly in a way of obedience to this last command in any degree less than they were at first? The followers of Christ had heavenly power on their side then. Has it waned? Go, even if you doubt. Once before our Lord had seen the world and its kingdoms from a high mountain. The race shall enter into the kingdoms of the world. (A. Raleigh, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 28:16. Then — Not immediately after what is related in the preceding verses, but after several appearances of Christ, and events connected therewith, recorded in the last chapter of Luke and Mark, and in the last two chapters of John; where see the notes: the eleven disciples went away into Galilee, &c. — That Christ promised after his resurrection to go before them into Galilee, we read Mat 26:32; thither the angel here, Mat 28:7, and Christ himself Mat 28:10, direct them to go to see him; but there is not the least mention of any mountain in Galilee to which he bade them go to meet him; and therefore the following words, where Christ had appointed them, must refer, not to the mountain, but to Galilee; but there being a mountain which Christ had frequented, and on which he had been before transfigured, this, it seems, moved the disciples to go to that mountain. Moreover, it is observable that they did not go into Galilee till above eight days after Christ’s resurrection, for Christ appeared to them at Jerusalem eight days after, Joh 20:19; and when they went, doubtless, they went not alone, but the curiosity of those that were with them, Luk 24:9; Luk 24:33, would probably move them to go to the place where he had appointed to be seen. It is true, the evangelist does not say that there were more present at this appearance than the eleven; nevertheless, the circumstances of the case direct us to believe that it had many witnesses. “This appearance was known beforehand; the place where it was to happen was pointed out by Jesus himself; and it was represented in such a light as if the appearances which were to take place before it were of small importance in comparison of it. The report, therefore, of his being to appear in Galilee, must have spread abroad, and brought many to the place at the appointed time. In short, it is reasonable to think that most of the disciples now enjoyed the happiness of beholding personally their Master raised from the dead. What confirms this supposition is, that Paul says expressly, Jesus, after his resurrection, was seen of above five hundred brethren at once, 1Co 16:6, for that number of witnesses mentioned by Paul agrees better to the appearance on the mountain in Galilee described by Matthew than to any other. Galilee having been the principal scene of Christ’s ministry, the greatest part of his followers lived there; for which reason he chose to make what may be called his most solemn and public appearance after his resurrection on a mountain in that country; an appearance to which, as we have seen, a general meeting of all his disciples was summoned, not only by the angels who attended his resurrection, but by our Lord himself, the very day on which he arose.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

APPEARANCE OF CHRIST TO THE DISCIPLES IN GALILEE, Mat_28:16-20.

Matthew, omitting all the other accounts of the appearance of Jesus after the resurrection, hastens to the fulfilment of the Lord’s promise to go before them into Galilee. There the Saviour, in the plenitude of his power in his new kingdom, gives them authority as apostles to spread his kingdom through the world.

16. The eleven — One alone, the “son of perdition,” is not among them. He has fallen like a star from heaven, and left his place vacant.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_28:16. Then.—But (R.V.). Certainly not before the second week after the resurrection, and probably somewhat later (Brown). The eleven disciples.—They come forward here as the representatives of the entire band of disciples, and not as the select apostolic college of the Twelve, which makes its first appearance after the selection of Matthias. This distinction is to be found in the remark that “some doubted,” which cannot apply to the Eleven. Reference is made to many witnesses in 1Co_15:6 (Lange). A mountain.—The (R.V.). As Galilee was the most convenient place for a large public gathering of disciples, so a mountain was the most convenient spot, not only because of its seclusion, but because it would give the best opportunity for all to see and hear. What mountain it was we can only conjecture (Gibson).

Mat_28:17. Some doubted.—“Certainly,” says Dr. Brown, “none of the Eleven, after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.” See also Lange’s note above (Mat_28:16). But Dr. Plumptre’s remarks are important: “The narrative of Joh_21:4 throws some light upon it. There was something mysterious and supernatural in the manifestation of the glorified body—outlines, at first indistinct and scarcely recognised, and then the whole form seen as it had been seen in life. The more devoted and loving disciples were probably, here as before, the first to recognise their Lord.”

Mat_28:18. Came.—To them (R.V.). I.e., up to them, near to them.

Mat_28:19. In the name.—Into the name (R.V.). The difference is considerable. “In the name” might imply that baptism was to be administered by church ministers acting in the name of the Almighty. “Into the name” means that converts are pledged by baptism to a faith which has for its object the Being designated by that name, and which brings them into union with Him. The word “name” has a wide and deep meaning; it implies a living reality, a power, and in Scripture, when applied to God, is equivalent to the Godhead (F. C. Cook). Of the Father … Holy Ghost.—The twofold truth in the doctrine of the Trinity is thus distinctly stated—

(1) Identity in essence. The Three have one Name; no Being, however glorious, not being God, could be included in one Name;

(2) The order is equally clear; first, He from Whom all proceeded; second, He through Whom all proceedeth; third, He by Whom all proceedeth. Co-ordination as to essence and name, subordination as to mutual relation and office (ibid.).

Mat_28:20. To observe.—Then our Lord’s precepts given in the Sermon on the Mount, and through the whole course of His ministry, were not simply to be admired, but to be kept. The end of the world.—See R.V. marg. Amen.—Omitted in the leading MSS. and in the R.V.

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_28:16-20

An abiding work.—The resurrection of Christ being now an established fact, what are, and what are to be, its effects? A brief summary of the answer to these questions is given us here. According to a promise of which we have heard before more than once (Mat_28:7; Mat_26:32), on a “mountain” in “Galilee,” which also appears (see R.V. “the mountain”) to have been previously specified by name, and in a manner, therefore, of special solemnity and significance, the risen Saviour here meets His (now) “eleven disciples” (Mat_28:16). The Evangelist’s account of that meeting will be found very instructive on both the points named. It shows that the resurrection of Christ had already brought about a great change in Himself. It shows, also, that that change involved corresponding changes of great moment in His disciples.

I. In the Saviour Himself.—In His appearance, to begin. Evidently, He is not quite now what He had been before. Evidently, all the same, He is not wholly different from what He had been before. Some recognise Him, if others do not. Even of these others, also, it is only said that they “doubt” (Mat_28:17). They do not therefore deny. What they ask is, Can this really be He? Evidently, also, we can here trace the direction in which His appearance has been altered. It is in the direction of greater majesty—of more visible glory, more outshining of light. Can this, they think, be that suffering Jesus with whom we were acquainted so long? Can this, yet—so they seem to say afterwards—be any one else? With all His present glory, is there not yet in His looks the same sympathy, the same tenderness, the same unparalleled love as before? Alike, therefore, by their knowledge and doubt, alike by their recollections and their experience, they are brought, as we read here, to His feet (Mat_28:17 again; see also Mat_28:9). On the one hand, there is so little change that they are drawn to Him in love. On the other, there is so much change that they come to Him in awe. It is a dazzlingly brighter—not a different—sun. There is an equal change now, in the second place, in the position of the Saviour. Of this He now assures them Himself; both by His presence and speech (beginning of Mat_28:18). He “comes” Himself and tells them of what is true now of Himself. Vast is the difference, in this respect, between the present and past. Before then, He had been with them, if not exactly in weakness (cf. Act_10:38), yet in subjection and shame. As He had said Himself, and as all His history then had made plain, He had come “not to be ministered unto, but to minister,” and even to be subject to others so far as “to give His life, a ransom for many” (Mat_20:28). But now that He has “risen again” from the dead, there is a perpetual end of that condition of things. That marvellous reversal of death has proved incontestably that the ransom for sin which He had offered by dying, had been accepted in full (1Co_15:14-20, etc.). Now, therefore, He is not to stand as a “servant,” but as a crowned Ruler and Judge. This is the point which He wishes them now to understand to the full. Everything requisite for this truly commanding position—everything, both above and below, has been laid now on His “shoulder” (Isa_9:6; Isa_22:22). “All authority has been given unto Me in heaven and in earth.” This is the result—the natural result—of My “rising again” (cf. Rom_1:4; Act_17:31; Rev_1:8; 1Pe_3:21-22).

II. In the Saviour’s disciples.—Great was the consequent change, in the first place, in their position. They are to be the messengers now—“Apostles” indeed—rather than the companions of Christ. Therefore it is that they are not now invited to come—not told only to wait—but commanded to “go.” Also, they are to do this and be thus because of the “authority” now vested in Him. “Go ye, therefore”—because of this change in Myself (Mat_28:19). So it is I now employ this my fuller authority. I solemnly send you out in My Name! There was to be a corresponding change, in the next place, in the character of their message. It was to be a message communicating much more than before. They are to tell now of His rising again (Act_1:22); and of all that that means (Act_4:33; Act_5:30-32; Act_13:34-39). It was to be a message, also, demanding much more than before. It was to claim men as His “disciples,” to bring them into His net (Mat_4:19; Mat_13:47)—to do this among all men (Mat_28:19), and to gather for Him in this way out of “all” the “nations,” a “nation” of His own (cf. Act_15:14). Lastly, there was to be yet another change, a change in the character of their plans. What are the messengers sent forth in these new circumstances, to teach men to believe? The answer is equally simple and deep, and corresponds accurately, if somewhat mysteriously, with the new position of the Sender. They are to “baptize” men “in the name of the Father, and of the Son, and of the Holy Ghost.” In other words, only those are to be enrolled as “disciples” who accept the truths enshrined in these words (end of Mat_28:19). That is the epitome of their faith. What are these messengers, in the next place, to teach men to observe? The answer, again, accords admirably with the new position of Christ. “Teach men to observe all things whatsoever I have commanded you.” In other words, the “disciples” of Christ are to rule themselves by the precepts of Christ. That is the compendium of their duty. Lastly, what are these, thus engaged in “making disciples of” others, to expect for those others and for themselves? In the exceedingly arduous and, not impossibly, exceeding protracted endeavour before them, it is clear, on the one hand, that they cannot reckon on the visible presence of Christ. That very word “go,” before adverted to, implies this of itself. Yet, for all this, they may expect His effectual presence to be with them throughout. To be with them, in fact, till His glorious visible presence shall be with them again. So He expressly declares. “Lo, I am with you always, even to the consummation of the age.” That is the summary of their hopes.

1. How fit a close this is, therefore, on the one hand, to the earthly story of Christ!—All that we have read about Him before—about the circumstances and mystery and significance of His birth; about His solemn call to His work; about the authority and power, the wisdom and mercy, the forbearance and faithfulness which marked His course as a Teacher; and about the final mystery of His awful passion and death—are here, as it were, brought to a point. Now we see fully, in this re-appearance of Jesus, what they all of them meant. Now, in consequence, we see Him at last as He is shown to us here—the perfected Saviour, the abounding Life (Joh_10:10), the supreme Ruler of all. “Finis coronet opus.” Never was that true saying visibly truer than here!

2. How fit a prelude this is, on the other hand, to the earthly history of His church!—What those listening “eleven” were commissioned to do; what they began to do in person not very long after; what has been done since by the successive generations of disciples who have risen up through their labours and in their stead;—how in this way there has been perpetually gathered out and kept together a people to His name, and how this has been evidently effected among and by them, with their many failures and drawbacks, by the continual and never withdrawn presence among them of greater Help than their own, is here shown us, as it were, as the prophetic foreshortening of this farewell decree. It is, in short, but a fulfilment of that of which He had Himself spoken before. When the “nobleman” of the Parable of the Pounds is going away, he is described by the Saviour Himself as saying to those whom he leaves, “Occupy till I come” (Luk_19:13). Just so it is that the risen Jesus here says in effect, “Occupy till I come.” Do this for Me while I am away from you, and yet with you as well. Do this for Me until I return to you in even greater glory than now. What a charge! What a privilege! What a prospect!

HOMILIES ON THE VERSES

Mat_28:16-17. Christ meeting His disciples.—

1. Let the Lord show Himself to us as He pleaseth, it is our duty to attend and keep what means and meetings He hath appointed.

2. Christ loveth the assembly of His saints, and doth not disappoint the expectation of those that wait upon Him in the appointed means.

3. The faith of believers is not always alike vigorous and active, neither in comparison one of another, nor in comparison of a man with himself at divers times.

4. As faith is clear and vigorous, so doth it see Christ to be God, and bringeth the soul down before Him to worship.—David Dickson.

Mat_28:17. Early doubters.—As there were honest doubters then, so it is now. It is right that we should try to meet such difficulties as these. The first step, doubtless, towards meeting them is to show how irrefragable is the literary proof that His disciples believed in Christ’s resurrection; and how ample were the opportunities they had of judging of the reality of that resurrection; and how cautious some at least were in accepting the evidence offered to them! I propose to go a step farther and to consider some of the difficulties inherent in the narrative itself, as it has come down to us.

I. The manifestations were fragmentary and partial.—We are tempted to ask, How was it that Christ did not show more of Himself after that Easter day? If for the forty days which elapsed between the resurrection and ascension Christ had manifested Himself openly, would not the proof of His divinity have been placed beyond doubt? Yet how different was the course Christ actually pursued! His intercourse was not of the old familiar kind; the time He stayed was brief; the words He spoke were few; and it was only in private places like the upper room with its closed doors, or in lonely spots like the Galilean mountains or the lake side, that He appeared at all. We need not be surprised if a consideration of these facts has caused perplexity to many. And yet, a little further thought will remove much of this perplexity. If the facts of the resurrection are contrary to what one would naturally have expected, that is only in keeping with the rest of revelation. The first advent of Christ took place in a manner quite contrary to all previous expectation, though that expectation was based on authentic prophecies. The redemption of man, again, through Christ’s death on the cross, took place in a manner which man could never have conceived or dreamt of as possible. Nor is it as certain as it seems at first that belief, even intellectual belief, would have followed Christ’s public appearance in the streets of Jerusalem after His resurrection. Do not let us forget that some had already been restored from the dead. There was Jairus’ daughter, the widow’s son at Nain, and Lazarus. Yet the great majority of the people remained unbelieving. But even suppose Christ’s enemies had believed that Christ had died and risen again, what would such belief have been worth? It would have produced on them a shock of surprise and wonder, and there it would have ended, and it would have had no more moral significance than would a shock of galvanism. Of course God could have forced upon them overwhelming evidence, and so have compelled an intellectual faith. But, in the first place, God never does, and never will, force faith on any man; and, secondly, we cannot too often remind ourselves that a mere intellectual faith is absolutely valueless—the devils believe and tremble. Remember, these men had had every opportunity of hearing the truth. If the teaching of Christ, which appealed to their moral nature, did not move them, His resurrection certainly would not.

II. Christ’s appearances were vague and mysterious.—It was the same Christ, and yet not the same. Before we decide that this does introduce an element of doubt, let us pause and think what shape our own hopes of the life beyond the grave are accustomed to take. If we do this we shall find how exquisitely these recorded appearances of our Lord fit in with all our aspirations and longings. Man hopes for two things beyond the grave which are humanly incompatible and irreconcilable. First, he hopes to preserve his human identity and personality; he wishes to believe in the resurrection of the body, he wishes to believe that he will be able in the future state to identify those whom he has loved and lost on earth; he trusts that the conditions of the world to come will not be so utterly changed as to render useless all the training and experience so painfully acquired in this life. And yet, on the other hand, he feels with St. Paul that flesh and blood cannot inherit the kingdom of God; he feels that it is necessary to throw off the limitations of this life; he feels that it would be an intolerable burden to be shackled again with the weaknesses, and pains, and disfigurements which form part of our mortal body on earth. How are these two sets of desires to be reconciled? We see them reconciled in the body of the risen Christ.

In conclusion, note how Christ dealt with these doubters. “Some doubted. And Jesus came to them and spake unto them, saying, All authority hath been given unto Me in heaven and in earth. Go ye therefore,” etc. Yes, that is the way to solve all difficulties: let us put our hands to some work for Christ, and doubts will soon melt away, like mists before the sun. If any man will do the works, he shall know of the doctrine.—A. M. Mackay, B.A.

Scepticism.—There are three kinds of scepticism:—

I. The scepticism of indolence.—Thousands of men say they doubt, who have never thought. Their doubt is but a mental yawn.

II. The scepticism of perversity.—They dislike religious subjects so far as they know them, and they wish them to be untrue.

III. The scepticism of inquiry.—This scepticism is wholesome; it is the condition of all true progress.—Homilist.

“But some doubted.”—These words—

1. Illustrate the scrupulous truthfulness of the writers of the Holy Scriptures.

2. Prove that the earlier witnesses to Christianity were not men of great credulity, but men who were really slow of heart to believe.

3. Illustrate our Lord’s tenderness, compassion, and long-suffering towards doubting souls.

4. Remind us that the most honest doubts as to the truth of Christianity are unwarranted, and should not be encouraged.

5. Should lead us to reduce Christianity to the test of personal experience and consciousness (Joh_7:17; 1Jn_5:10).—J. Stock, LL.D.

Mat_28:18-20. Our Lord’s glorious commission.—This glorious commission embraces two primary departments, the Missionary and the Pastoral, with two sublime and comprehensive encouragements to undertake and go through with them.

I. The missionary department.—“Go, make disciples of all nations.” In the corresponding passage of Mark (Mar_16:15), it is “Go ye into all the world and preach the gospel to every creature.” The only difference is, that in this passage the sphere, in its worldwide compass and its universality of objects, is more fully and definitely expressed; while in the former the great aim and certain result is delightfully expressed in the command to “make disciples of all nations.”

II. The pastoral department.—“Teach them to observe all things,” etc. What must have been the feelings which such a commission awakened! “We conquer the world for Thee, Lord, who have scarce conquered our own misgivings—we, fishermen of Galilee, with no letters, no means, no influence over the humblest creature? Nay, Lord, do not mock us.”

III. The encouragements to undertake and go through with this work.—These are two: one in the van, the other in the rear of the commission itself.

1. “All power in heaven”—the whole power of Heaven’s love and wisdom and strength, “and all power in earth”—power over all persons, all passions, all principles, all movements—to bend them to this one high object, the evangelisation of the world: all this “is given unto Me,” as the risen Lord of all, to be by Me placed at your command. “Go ye therefore.”

2. “And lo! I am with you all the days”—not only to perpetuity, but without one day’s interruption, “even to the end of the world.”—D. Brown, D.D.

Mat_28:18. Christ’s universal claim.—Consider:—

I. The universal claim of Christ.—It includes—

1. Authority over all the forces of nature as well as over all spiritual powers.

2. All power of Revelation 3. The power of absolutely forgiving sin when repented of.

4. Power over death.

5. All power of judgment.

6. Power over things be yond the natural sphere.

II. Let us try and ascertain how far the claim has been verified.—

1. See what Christ has accomplished in the world.

2. Think of the many good institutions and useful works which have had their beginnings in love of Him who was the Good Samaritan of our race.

3. The stimulus given to human thinkings by the advent of Christianity.

4. The great inventions which have been subordinated to the spread of Christ’s truth and power.

5. See how the operations and events intended to check the spread or subvert the power of Christ’s kingdom have been made to tell on its advance and establishment.

6. In the present power of Christianity.

7. A great future opens out for Christ’s truth.—“Tertius.”

Authority in heaven.—

I. Here is the mystery of the mediatorial kingdom.—Christ, the God-man, Lord of heaven and earth, to the glory of the Father. All power is given unto Him in heaven.

II. Jesus has all power in heaven, in order that the church on earth should constantly and steadfastly look away from all that is human and temporal, and know of no other mediation, strength, guidance, and comfort, but the power and love, the wisdom and faithfulness of her one only Master and Head.

III. Behold Him, the Son of man, seated at the right hand of the Father, and in His majestic rest and peaceful dignity behold the perfect assurance of our acceptance and of our blessedness.

IV. Behold Jesus in heaven, and remember that in Him Divine omnipotence is united with the tender sympathy of perfect humanity.

V. Behold Jesus in heaven, to bless His people.—The Father Himself loveth us, but it is in and through Christ that the love of the Father rests on believers.

VI. Behold Jesus in heaven, and seek the things which are above.—From Him descend all healthful influences, all spiritual gifts, all quickening and renewing power, all true and ever lasting consolation.

VII. Behold Jesus in heaven, and be of good comfort.—He presents unto the Father all the petitions and thanksgivings, all the labours and sufferings, all the words and works of His people, and they are accepted and well-pleasing in His sight.—A. Saphir, D.D.

Mat_28:19. Missions.—

I. Heathen nations need the gospel of Christ.—

1. In all heathen lands dreadful sins prevail.

2. In many heathen countries cruelty to children is very common.

3. Wars are common.

4. Slavery in many places.

5. Ignorance, hopelessness in death, and unsoothed sorrow, prevail.

II. It is possible to send the gospel to all nations.—

1. Thousands of men and women are waiting to go.

2. In a few weeks the most distant countries can be reached by steamer—India, Africa, China, Japan, South Sea Islands, etc.

3. Only £2,000,000 per year is spent on missions, though £12,000,000 is spent on amusements, £11,000,000 on tobacco smoking, and £140,000,000 on strong drink, in Great Britain alone.

III. We ought to send the gospel to all nations.—

1. Christ commands it.

2. It belongs to them.

3. They are ready to listen to it.

4. We shall be condemned if we keep it back from them.—R. Brewin.

Heathenism.—I. With regard to the times of ignorance, there are three elements which modify the dense darkness which covers the earth.—

1. There is the reminiscence of the primeval Revelation 2. “There are the unwritten laws of Heaven in the hearts of men, which are not of to-day or yesterday, whose birth-tide is not known to any man” (Sophocles).

3. God, by the Holy Spirit, who bloweth where He listeth, had His work among the Gentile nations (Melchizedek, Job, the men of Nineveh).

II. We must not regard the judgments that are denounced in Scripture against heathenism and the nations that forget God as unjust and hard.—Nothing in the Bible is harsh and severe. The light in which heathenism is revealed in Scripture, although it is truthful, is also affectionate. Whatever there is pure, and lovely, and ideal among the heathen nations, think not that it is our interest, or that it is the spirit of Christianity and Scripture, to ignore it or make little of it. God is the God of all, and there is nothing good or beautiful but it has its origin in God’s Spirit.

III. When we think of heathenism we are overwhelmed and appalled.—

1. Think of its antiquity.

2. Think of the extent of its territory.

3. Think of the wonderful minds which have been captivated and enslaved by heathenism.

4. Think of the evil of idolatry.

5. Think of the wretchedness and misery of the heathen. It is a very superficial view of antiquity when people talk of the bright days of sunshine and joy in ancient Hellas. There were brightness and beauty; that people were gifted with a marvellous sense of the beautiful; but those who are well acquainted with antiquity know the deep-seated melancholy, the gloom, the cloud of darkness, which was only temporarily and superficially dispersed.

IV. Let us remember the only antidote of idolatry; it is to “know God, and Jesus Christ whom He hath sent.”—A. Saphir, D.D.

The trinal unity of the Godhead.—Consider:—

I. The doctrine of the Trinity as it appears to have been part of the earliest revelations which were given to the world.—Though not revealed distinctly and dogmatically, the doctrine of the Holy Trinity is conveyed in the Old Testament by implication and inference. Thus, the very first sentence in the Book of Genesis runs, “In the beginning God created the heavens and the earth.” That which is implied, though it cannot be shown in the translation, is that while the Agent is plural in this passage, the verb with which it is connected is in the singular number. And this strange form of expression is used by Moses about five hundred times, when speaking of God, and it is so used by none else. And Jewish writers confess that this frequently recurring phrase is indicative of some mystery in the Divine Being, though they do not attempt to define its nature. But the Jews are not our only witnesses to the fact of this great doctrine being a part of God’s earliest communications to the human family. The truth, in some disguised and distorted form, will be found to have entered into almost all the fabulous theologies of the world, and this the more distinctly the more remote their antiquity.

II. The doctrine of the Trinity forms the subject of controversy in the earliest ages of the Christian church.

III. To the humble Christian this doctrine is embraced for the peace and salvation of his so ul.—In all its searchless mystery the doctrine of Three Persons sharing equally and alike the attributes of underived and inherent Godhead, and yet these Three all One in nature, One in essence, One in purpose and mind and will, is the only doctrine which meets the necessities of our lapsed race, or provides for our being brought back to a state of innocence and peace.—D. Moore, M.A.

Mat_28:20.The new obedience.—

I. There is a twofold element in the law.—Condemnation and the promise, type and instalment of redemption. Both elements were given in love; in both the purpose was one of mercy. But when the primary object of the law had failed, when men remained proud, self-satisfied, cherishing and excusing sin without humility and repentance, men failed also to see and enjoy the comfort of this promise, the meaning and substance of the type. Thus they who walked in all the commandments and ordinances of the Lord blameless were the very Israelites who waited for the redemption in Jerusalem; they honoured the law, and therefore longed for the gospel.

II. Christ is come, and now, instead of condemnation behold grace.—Instead of shadow and type, behold perfection and fulfilment, that is, truth.

1. Let us remember that in Christ only the law of God found its realisation and fulfilment. It had hitherto been only an idea seeking embodiment, a problem awaiting its solution, an outline looking for substance and life.

2. All men are under the law, till through the death of Christ they are freed from it. Love is the fulfilment of the law. And as the law could not attain it, so the love which our Lord gives us is something higher and deeper than the law demanded or foreshadowed.

3. The commandments of Christ may be summed up according to the various aspects of the inner and outer life. If we look at the heart, the source and root of life and action, all Christ’s commandments are contained in His most touching appeal, “Abide in Me.” If we look, again, at the manifestations of life, all Christ’s commandments are summed up in His simple words, “Follow Me.” If we look at our relation to God, prayer, meditation, and communion, Jesus’ commandments may be summed up in one word—in secret. “Enter into thy closet, and shut the door.” If we consider our relation to the world, the commandments of Christ are summed up in one word—mission. If we look, again, at the aim and purpose of our energies and lives, it is summed up in one word—heaven. “Set your affection on things that are above.”—A. Saphir, D.D.

The friendship of the living Christ—

I. Can mature the inner life of the soul.

II. Can Christianise every action of man’s life.

III. Can hallow the discipline of trouble.

IV. Unites the present with the future world.—E. L. Hull, B.A.

The real presence.—I. Jesus is with us as individuals.—Here is our strength. Jesus is with us:—

1. In the days of prosperity and joy.

2. In our affliction.

3. When the soul feels deserted.

4. When we are slow of heart and cannot believe that He is risen, and when we walk in sadness. If Jesus is with us, then

(1) We have all things;

(2) We can do all things;

(3) This is the secret of our influence;

(4) Heaven itself is begun, for to be with the Lord is eternal life and blessedness. Jesus shall throughout all eternity be our All.

II. The words of the Lord refer also and primarily to the whole church.—A. Saphir, D.D.

Mat_28:16-20. The evidential value of the incident.—The words of the Lord on this last occasion are worthy of all that has gone before. Let all doubters ponder well the significance of this. Suppose for a moment that the story of the resurrection had been only “the passion of a hallucinated woman,” as Renan puts it, and then consider the position. No one, of course, denies that, up to the moment of death, there was a veritable Jesus, whose sayings and doings supplied the material for the history; but, now that the Hero is dead and gone, where are the materials? The fishermen and publicans are on their own resources now. They have to make everything out of nothing. Surely, therefore, there must be now a swift descent; no more of those noble utterances to which we have been accustomed hitherto—only inventions of the poor publican now. No more breadth of view—only Jewish narrowness now. It was about this very time that the disciples asked, “Lord, wilt Thou at this time restore the kingdom to Israel?” Suppose, then, these men obliged themselves to invent a Great Commission, how narrow and provincial will it be! Is there, then, such a swift descent? Are not the reported words of the risen Lord—not in this Gospel merely, but in all the Gospels—as noble, as impressive, as Divine, as any that have been preserved to us from the years of His life in the flesh? Search through this Gospel, and say if there can be found anywhere an utterance that has more of the King in it, that is more absolutely free from all Jewish narrowness and from all human feebleness, than this great commission which forms its magnificent close. It is very plain that these simple artists have their subject still before them. Manifestly they are not drawing from imagination, but telling what they heard and saw.—J. M. Gibson, D.D.

Why no record of the Ascension?—Why is it that St. Matthew gives no record of the ascension, and does not even hint what became of the risen Christ after this last recorded interview with His disciples? It seems to us that a sufficient reason is found in the object which St. Matthew had in view, which was to set forth the establishment of the kingdom of Christ upon earth as foretold by the prophets and expected by the saints of old; and inasmuch as it is Christ’s kingdom on earth which he has mainly in view, he does not call special attention to His return to heaven, but rather to that earthly fact which was the glorious result of it, viz., His abiding presence with His people on the earth. Had he finished his Gospel with the ascension, the last impression left on the reader’s mind would have been of Christ in heaven at the right hand of God—a glorious thought, indeed, but not the one it was his special aim and object to convey. But, concluding as he does, the last impression on the reader’s mind is of Christ abiding on the earth, and with all His people, even to the end of the world—a most cheering, comforting, and stimulating thought. To the devout reader of this Gospel, it is as if his Lord had never left the earth at all, but had suddenly clothed Himself with omnipresence, so that, however far apart His disciples might be scattered in His service, each one of them might at any moment see His face, hear His voice of cheer, feel His touch of sympathy, and draw on His reserve of power. Thus was it made quite plain, how they could keep in closest touch with Him to whom was given all authority in heaven and on earth.—Ibid.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

THIRD SECTION

THE OMNIPOTENT RULE, AND THE KINGDOM OF CHRIST, IN HEAVEN AND IN EARTH

Mat_28:16-20

(Mar_16:15-18; Luk_24:44-49.)

16Then the eleven disciples went away into Galilee, into a [the, τό] mountain where Jesus had appointed them. 17And when they saw him, they worshipped him:36 but some doubted [hesitated].37 18And Jesus came [drew near] and spake unto them, saying, All power is given unto me in [ἐν] heaven and in [on. ἐπί] earth. 19Go ye therefore,38 and teach [make disciples of, or disciple, christianize, μαθητεύσατε]39 all [the, τά] nations, baptizing40 them in the name [into the name, εἰς τὸ ὄνομα]41 of the Father, and of the 20Son, and of the Holy Ghost: Teaching [διδάσκοντες] them to observe all things what-so-ever I have commanded you: and, lo, I am with you alway [all the days, every day, πάσας τὰς ἡμέρας], even unto the end [ἕως τῆς συντελεἰας] of the world [τοῦ αἰῶνος].42 Amen.43

EXEGETICAL AND CRITICAL

Mat_28:16. Then the eleven disciples.—They come forward here as the representatives of the entire band of disciples, and not as the select apostolic college of the Twelve, which makes its first reappearance after the selection of Matthias. This distinction is to be found in the remark that some doubted, which cannot apply to the Eleven: reference is made to many witnesses in 1Co_15:6.

Upon the mountain.—The Evangelist himself informs us that Jesus had appointed the place of meeting, but does not tell us when and where, Inasmuch as the disciples were bidden at first merely to go into Galilee, the more special direction must have been given at a later date. Grotius thinks that the command was issued while they were still in Jerusalem. We agree with Ebrard and others, that Christ’s meeting with the seven (John 21) preceded and introduced this manifestation. That there is a reference to an actual mountain in Galilee, may be seen from the connection between this passage and the injunctions to proceed into Galilee, Mat_28:7; Mat_28:10; also from the consideration, that in Galilee only could a place be found for so large an assemblage of disciples as is mentioned in 1Co_15:6. An apocryphal tradition, dating from the thirteenth century, named the northern peak of the Mount of Olives as the scene, and gave it the name of Galilæa. This theory has undoubtedly originated early, in an improper and interested attempt at harmonizing, the first traces of which we find in the apocryphal Actis Pilati. It is upon this statement that Rudolf Hofmann supports his views in his work, Ueber den Berg. Galiläa, Ein Beitrag zur Harmonie der evangelischen Berichte, Leipzig, 1856.44 We saw above that Mount Tabor could not have been the scene of the transfiguration. But should we conclude from this, that that tradition is wholly untenable? How easily could that which had been said of the second transfiguration of Jesus before the eyes of His Church, be confounded with the account of the former transfiguration! How well adapted, besides, was Mount Tabor for the accommodation of the disciples, who assembled for the purpose of celebrating the first great Easter festival! That the mount was then peopled, goes against the theory which makes it the scene of such an event as the first transfiguration, but not against the view which selects it as the centre to which the Galilean Christians were gathered. For the dwellers upon this mountain (if the mountain were not then, to some degree, waste and occupied only by ruins; see Schulz, Reisebeschreibung) could be but few in number, and would be, besides, friendly disposed to the Galilean believers, so that the assemblage upon this high peak of Galilee would not be in the least disturbed (see the author’s Leben Jesu, ii. 3, 1730). Grotius, too, writing upon this passage, is in favor of Tabor. “Southward from the Mount of Beatitudes, six miles distant from Nazareth, in an easterly direction (southeast), the Mount of Tabor rises, תָּבוֹר, i. e. peak, navel, Greek ’Ιταβύριον (Hos_5:1; Sept.), called by the natives Tschebel Tor. It is a great, well-nigh isolated ball of chalkstone, flattened on the top. Jerome says of it: Mira rotunditate sublimes. In omni parte finitur œqualiter. Upon the southern side, it extends far down into the plain of Jezreel:45 northward it overlooks all the confronting mountains of the highlands of Galilee. The sides of Tabor are covered with a forest of oaks and wild pistachio-trees, which shelter wild swine. The whole mountain is rich in flowers, and abounds with trees. The flat top is about a mile and a half in circumference; upon it are the remains of a large fortress, and two churches may still be recognized.” (K. von Raumer, Palästina, p. 62.) See Jer_46:18; Psa_89:12, [“Tabor and Hermon shall rejoice in thy name”]. Upon the prospect from Tabor, consult works of travel, Schubert, Robinson; also Schulz (Mühlheim an der Ruhr, 1852, p. 260). Gerlach supposes the mountain to have lain in a lonely neighborhood, in Lebanon, in the north of Galilee, but states no reasons.

Mat_28:17. And when they saw Him.—In the case of the Eleven, this was “neither the first occasion upon which they saw Him since the resurrection, nor yet the first impression.” Judging from the import of what follows, we believe that Matthew groups the eleven Apostles together with the assembled pilgrim throng of Galilean believers. To this congregated body does the prostration refer, and also the doubting of some. We consider, however, that the statement: some doubted, is not applied to the reality of the Risen One, but is used in regard to the immediately preceding προσεκύνησαν. These “some” were not in doubt whether the person before them was really Jesus who had risen. That would have been a total inversion of the order of things, if they had come to the mountain believing, and had been plunged back into doubt upon the sight of the Lord. Why, it was the very vision of the Lord which made the women and the Eleven believing. So that they doubted whether it was proper to offer unto the Lord such an unbounded worship as was expressed in the supplications and prostration of the disciples. This view is held also by de Wette. The following declaration of Jesus refers to this hesitation. Hence we find in this a prophetic allusion by the Evangelist to that germ of Ebionism which developed itself at a later period among the Jewish Christians, just as he had before pointed out the germ of the antichristian Judaism. These “some”—οἱ δὲ without a preceding οἱ μέν—constitute a particular section of that assembled mass, formerly mentioned as a body, to which special attention would be directed.46 The words, οἱδὲ ἐδίστασαν, have received various explanations. 1. The reading itself, οὐδὲ: Bornemann [Beza]. 2. The meaning, Some prostrated themselves, the others separated in dismay: Schleussner. 3. The occasion: (a) They doubted, because Jesus’ body was already glorified: Olshausen and others; (b) dread of a phantom: Hase; (c) on account of a change in the body of Jesus, which was now in the intermediate state, between its former condition, and glorification, which was completed at the ascension: Meyer,47 4. The subject: (a) The Eleven were they who doubted: Meyer; (b) certain of the Seventy: Kuinoel; (c) certain of the five hundred brethren, 1Co_15:6 : Calovius and others [also Olshausen, Ebrard, Stier, who suppose, from the previous announcement of this meeting, and the repetition of that announcement by the angel, and by Christ, that it included, probably, all the disciples who could be brought together:—in which case we must take the ἕνδεκα in Mat_28:16 in an emphatic, not in an exclusive sense, the Eleven being the natural leaders of the rest.—P. S.] This last explanation is undoubtedly the correct one. (See above.)

Mat_28:18. And Jesus drawing near, spake unto them.—This drawing near was manifestly a special approach unto those who were doubting; and unto them likewise were the following words in the first instance addressed, though not exclusively.

All power is given unto Me.—Expression of His glorification and victory. “It is an unwarranted rationalizing explanation, when this expression is made to mean simply, either potestas animis hominum per doctrinam imperandi (Kuinoel), or full power to make all the preparations necessary for the Messianic theocracy (Paulus). It is the munus regium Christi, without limitation.” Meyer. According to the doubts of the later Ebionites, Christ must share the power given Him by God, in heaven with the angels, on earth with Moses. [With the resurrection and ascension Christ took full possession, as the Godman, of that δόξα which, as λόγος ἄσαρκος, or according to His eternal Divine nature, He had before the foundation of the world, Joh_17:5; Luk_24:26; Php_2:9-11; Eph_1:20-23.—P. S.]

Mat_28:19. Go ye (therefore).—Οὖν is a gloss, but a correct one; for the majesty of Christ is the ground both for His sending, and for their allowing themselves to be sent. [Alford, a dignitary of the Church of England, says of these words of the great commission, that they were “not spoken to the apostles only, but to all the brethren.” He also remarks on the connection between ἐξουσία and μαθητεύσατε: “All power is given Me—go therefore and—subdue? Not so: the purpose of the Lord is to bring men to the knowledge of the truth—to work on and in their hearts, and lift them up to be partakers of the Divine nature! And therefore it is not ‘ subdue,’ but ‘make disciples of.’ ”—P. S.]

Make disciples of, μαθητεύσατε—Luther’s translation: lehret, is incorrect.48 So also is the Baptist exegesis: In every case, first complete religious instruction, then baptism. To make disciples of, involves in general, it is true, the preaching of the Gospel; but it marks pre-eminently the moment when the non-Christian is brought to a full willingness to become a Christian, that is, has become, through repentance and faith, a catechumen. This willingness, in the case of the children of Christian parents, is presupposed and implied in the willingness of the parents; for it is unnatural and unspiritual to treat children as if they were adults, and Christianity as if it were a mere school question, when the parents do not decide unhesitatingly in favor of Christianity as the religion of their children, and do not determine to educate them accordingly. Hence the children of Christian parents are born catechumens, or subjects of Christian instruction. The Holy Scriptures everywhere place the spiritual unity of the household in the believing father or believing mother, representing this as the normal relation.

All nations.—Removal of the limitations laid down in Mat_10:5, according to the statements contained in Mat_25:32; Mat_24:14. By this, the universality of the apostolic commission is established. The question, how the Gentiles are to be received into the Church, is not yet answered, though the unconditioned reception of believers is found in the appointment, that nations, as nations, are to be christianized, without being first made Jews; that they are to be marked out as Christians by baptism, without any reference to circumcision. The development of this germ is left by the Lord to the work of the Spirit. The revelation recorded Acts 10, is the Spirit’s exegesis of the already perfect commission, and not a continuation or expansion of that commission, which was completed with the work of Christ. We cannot, therefore, assume that the Apostles, up to that time, held circumcision to be a necessary condition of baptism, or reception into the Church; they were merely in the dark regarding this question, until the Holy Spirit explained the word of Christ unto them.

Baptizing them.—Or, more correctly according to the reading βαπτίσαντες: having baptized them.49 But μαθητεύειν is not completed in baptism. Rather are there two acts, a missionary and an ecclesiastical,—the antecedent baptism, the subsequent instruction. [Meyer: “βαπτίζοντες, etc., by which the μαθητεύειν is to be brought about, not what is to take place after the μαθητεύσατε, which would require μαθητεύσαντες-βαπτίζετε.” Alford: “The μαθη τεύειν consists of two parts—the initiatory, admissory rite, and the subsequent teaching. It is much to be regretted that the rendering of μαθ., ‘ teach,’ has in our Bibles clouded the meaning of these important words. It will be observed that in our Lord’s words, as in the Church, the process of ordinary discipleship is from baptism to instruction—i. e., is admission in infancy to the covenant, and growing up into τηρεῖν πάντα, κ. τ. λ.” But this applies only to Christian churches already established. As the Jewish religion commenced with the promise of God, and the faith and circumcision of adult Abraham, who received circumcision as a sign and seal of the covenant already established (Rom_4:11) for himself and for his seed, so the Christian Church was founded in the beginning, and is now propagated in all heathen countries by the preaching of the Gospel to, and by the baptism of, adults. Infant baptism always presupposes the existence of a responsible parent church and the guaranty of Christian nurture which must develop and make available the blessings of the baptismal covenant. Hence the preponderance of adult over infant baptism in the first centuries of Christianity, and in all missionary stations to this day. But even in the case of adult converts, a full instruction in the Christian religion and development of Christian life, does not, as a rule, precede, but succeed baptism, which is an initiatory, not a consummatory rite, the sacramental sign and seal of regeneration, i. e., of the beginning of the new life, not of sanctification or growth and perfection in holiness.—P. S.]

In [or rather with reference to, or into] the name of.50—That is, in the might of, and for, the name, as the badge and the symbol of the new Church. Εἰς τό. “Note,” says Meyer, “that the liturgical formula, In nominee, In the name, rests entirely upon the incorrect translation of the Vulgate.” Yet, not so entirely, because the expression ἐν τψ͂ ὀνόματι is found in Act_10:48 (compare Mat_3:11). De Wette and Meyer explain εἰςτό, with reference to the name. But εἰς τό, in other passages, means either the element into which one is baptized (Mar_1:9, εἰς τὸν ’Ιορδάνην; Rom_6:3, εἰς τὸν θάνατον); or the object, εἰς μετάνοιαν, Mat_3:11; Act_2:38, εἰς ἄφεσιν; or the authority of the community, under which and for which one is baptized (εἰς τὸν Μωϋσῆν, 1Co_10:2). The last meaning is probably the prominent one in this passage: a baptism under the authority of, and unto the authority of the triune God, as opposed to the baptism in and for the authority of Moses. But, as the context shows, we have expressed likewise the idea of being plunged into the name of the Three-one God, as the element, and the dedication of the baptized unto this name.51 The expression, ἐπὶ τῷ ὀνόματι, Act_2:38, brings out most fully the idea of the authority, in virtue of which, or the foundation upon which, baptism is administered. In so far, now, as baptism has the Triune name as ground, means, and object, the combined signification of εἰς may be partially explained by with, reference to; more distinctly, however, in the name of: that is, upon the ground of this name, in the might of this name, as dedicated unto this name, or for this name. Meyer: “The name of the Father, etc., is to be the object of faith, and the subject of confession.” This expresses only the third conception, and that but half. Upon the import of the name, see Commentary on Mat_4:9 [p. 125]. 52 The name refers to each of the Persons of the Godhead. The plural form, τὰ ὀνόματα, would have pointed to Tritheism; while the singular, in its distributive application to Father, Son, and Spirit, brings out in the one name the equality as well as the personality, of the three Divine Names in one name.53 In an emphatic sense, may it also be said, that τὸ πνεῦμα ἅγιον is a “distinctively Christian characteristicum of the Spirit” (Joh_7:39).

We must dissent from Meyer, when he maintains that the passage is “improperly termed the baptismal formula,” assigning as reason that “Jesus does not, assuredly, dictate the words which are to be employed in the administration of baptism. (No trace is to be found of the employment of these words by the Apostolic Church: compare rather the simple form εἰς Χριστόν, Rom_6:3; Gal_3:27; βαπτίζειν εἰς τὸ ὄνομα X., Act_8:16; and ἐπὶ τῷ ὀνόματι X., Act_2:38.) It is the telic import [or intention] of the baptismal act that is given in this expression. Consult Reiche, De Baptism, orig., etc., Göttingen, 1816, p. 141. It was only at a later period that the baptismal formula was drawn up according to these words (see Justin. Apol. i. 61), just as was the baptismal confession of the three articles.” But it is exactly this gradual development of the apostolical confession of faith which conducts us back to the germ, which we find here deposited in the New Testament. A baptism in the name of Christ is conceivable only when that confession was accompanied by the acknowledgment of the Father and the Holy Spirit; and this so-called “telic import” points us back to the homogeneous foundation upon which that import rests. It is true, indeed, that the apostolic age was not bound to formulas, as stiff and dead formulas. Otherwise, Meyer is right in defending, against the objections of de Wette, Strauss, and others, the historical truth of this direction of Christ. This is not the only instance in which we have presented a mere specially defined statement of the fundamental doctrines of Christianity, and of the essential points of the Christian confession (see 2Co_13:13; 1Ti_3:16; Tit_2:11; Tit_2:13, etc.). [Comp, the Doctrinal Thoughts, below, sub No. 6.]

Mat_28:20. Teaching them.—These words mark on the one hand, the continuation of the apostolic activity, after that μαθητεύειν and βαπτίζειν had preceded; upon the other, the course of the Christian, which should run on parallel to this activity. The statement concerning the new ἐντολή, Joh_13:34, which refers undoubtedly to the institution of the Holy Supper, shows us, that all things commanded by Christ concentrate in the truth, and the spiritual observance of that Supper as necessarily following baptism and the establishment of the visible church. See the author’s Leben Jesu, ii. 3, p. 1330.

[We should not overlook that there is no καί before διδάσκοντες, so that baptizing and teaching are not strictly coördinate, as two successive acts and means of Christianizing the nations; but the teaching is a continuous process, which partly precedes baptism, as a general exhibition of the gospel with the view to bring the adults to the critical turning point of decision for Christ, and submission to His authority, and partly follows baptism, both in the case of adults and infants, as a thorough indoctrination in the Christian truth, and the building up of the whole man unto the full manhood of Christ, the author and finisher of our faith. Since the eleven apostles and other personal disciples of our Lord could neither baptize nor teach all nations, it is evident that He instituted here the office of a continuous and unbroken preacherhood (not priesthood in the Jewish or Romish sense) and teacherhood, with all its duties and functions, its privileges and responsibilities; and to this office He pledged His perpetual presence to the end of time, without the intermission of a single day or hour.—P. S.]

[All things, whatsoever I have commanded you.—The doctrines and precepts of Christ, nothing ness and nothing more, are the proper subjects of Christian faith and practice, and constitute the genuine Christian tradition to be handed down from age to age, as distinct from those pseudo-Christian traditions of men which were added to the gospel, as the pseudo-Jewish traditions of the Pharisees and elders were added to the Old Testament, and “made the word of God of none effect,” Mat_15:6.—P. S.]

And, lo.—Excitation and encouragement to fulfil the apostolic commission, and the duties of the Christian life, which are here enjoined.54

I am with you.—Not merely through the agency of the power which has been given Me, but still more in the other person of the Holy Spirit, or the Paracletos (Joh_14:16; Joh_14:26, etc.), and in My own personal agency, through My word (Joh_14:23) and sacrament (Mat_26:28). There is reference also to their vital union to, and communion with, Him, in the might of His Spirit (Joh_14:20; Joh_16:22), and of His life (Joh_15:5). [Alford: “ ‘I,’ in the fullest sense: not the Divine Presence as distinguished from the Humanity of Christ. His Humanity is with us likewise. The vine lives in the branches.…The presence of Christ is part of the ἐδόθη above—the effect of the well-pleasing of the Father. So that the mystery of His name, ἐμμανουήλ, is fulfilled—God with us.”—P. S.]

[With you.—Wordsworth, like the Romish interpreters, erroneously confines μεθ̓ ὑμῶν to the apostles and their successors in office. Let us quote Alford, also a dignitary of the Episcopal Church, against him: “To understand μεθ̓ὑμῶν only of the apostles and their (?) successors, is to destroy the whole force of these most weighty words. Descending even into literal exactness, we may see that διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὐμῖν, makes αὐτούς into ὑμεῖς, as soon as they are μεμαθητευμένοι. The command is to the Universal Church—to be performed, in the nature of things, by her ministers and teachers, the manner of appointing which is not here prescribed, but to be learnt in the unfoldings of Providence recorded in the Acts of the Apostles, who by His special ordinance were the founders and first builders of that Church—but whose office, on that very account, precluded the idea of succession or renewal.” In a general sense, however, the apostolic office—the only one which Christ founded, but which was the fruitful germ of all other ministerial offices (the presbyterate and deaconate)—is truly and really continued, with all its necessary functions for the preservation and propagation of the church, in the ministerial or pastoral office. In this passage the apostles and other disciples (there were, probably, more than five hundred in all, comp. 1Co_15:6) appear as the representatives of the whole ministry of the gospel, and in a wider sense of the whole church over against the unchristian world, which is to be christianized by them. As the Saviour prayed not for the apostles alone, “but for them also that shall believe on Him through their word, that they all may be one” (Joh_17:20-21), so the promise of His abiding presence is to all ministers of the gospel and to the whole Church they represent. Christ has abundantly proved, and daily proves, His blessed presence in non-episcopal, as well as episcopal churches, even where only two or three humble disciples are assembled in His name (Mat_18:20), and it is our duty and privilege, in the spirit of true evangelical catholicity, to acknowledge and revere the footprints of our Saviour in all ages and sections of Christendom, whether Greek, or Latin, or Anglican, or Protestant.—P. S.]

Alway.55—The words: πάσας τὰς ἡμέρας, every day, mark not only every year which will elapse till the world’s end, as years of redemption, but also every day, even the darkest, as days of redemption. [Alford: “All the appointed days—for they are numbered by the Father, though by none but Him.” Wordsworth: “I shall never be absent from you a single day; I shall never be absent in any of the days of the greatest trial and affliction of the Church; but I shall remain with her till the last day, when you will see Me again in bodily presence.”—P. S.]

Unto the end of the world.—That is, until the completion or consummation of the secular æon, or the period of time which comes to an end with the parousia, and involves the end of the present world itself. Hence this fact is also included, that Christ accompanies His own, when they go to the most remote boundaries of the world to preach the Gospel. [The word unto (ἕως) does not set a term to Christ’s presence, but to His invisible and temporal presence, which will be exchanged for His visible and eternal presence at His last coming. Now Christ is with us, then when He shall appear in glory, we shall be with Him where He is (Joh_17:24), and shall see Him as He is (1Jn_3:2). Comp. Bengel, who remarks to ἕως: “Tum enim nos erimus cum Domino.”—P. S.]

On account of this all-encompassing, this heaven-and-earth-including presence of Christ, the fact of the personal ascension is omitted by our Evangelist, which is done also by John, as a point which is self-evidently comprehended in this omnipresence. [The fact itself of the ascension is clearly implied, not only in this verse, but also in other passages of this Gospel, as Mat_22:44; Mat_24:30; Mat_25:14; Mat_25:31; Mat_26:64.—P. S.]

DOCTRINAL AND ETHICAL

1. The mountain in Galilee.—The appearance of the risen Lord upon this mountain recalls in its every part the transfiguration upon the mountain in Peræa, and also Peter’s confession, which preceded that transfiguration. Hence it is, it seems to us, that tradition has connected the second event with the first, in regard to the locality, and has named Mount Tabor as the scene of the transfiguration. Upon this occasion we have a repetition of both the solemn confession and the transfiguration. The two scenes agree in kind, but this present one surpasses in degree. There, Peter confessed: “Thou art Christ, the Son of the living God;” here, a disciple-band of more than five hundred believers fall in adoration at the feet of the risen Lord. There, Christ confirmed Peter’s confession, as a revelation from the Father; here, He declares: “All power is given unto Me in heaven and on earth.” There, He proclaimed the institution of His Church (ἐκκλησία) upon the foundation of this confession; here, He appoints His disciples apostles unto all nations, while these nations were to take the place of the disciples (μαθητεύσατε), He institutes holy baptism, and recalls the more special institution of the ministerial (teaching) office (Joh_20:21), and of the Holy Supper (see above, Exeg. Notes).—And as He made manifest, upon the Mount of Transfiguration, His connection with the heavenly world of spirits, and with the entire past of God’s kingdom (Moses and Elijah), so He certifies here His connection with the entire future of God’s kingdom, His eternal presence in the Church in this world, by means of these words: “Lo, I am with you every day till the completion of the æon, of the world’s course and time.”

2. When Matthew mentions in this passage only the Eleven, he will merely mark them out as the leaders öf the Galilean disciple-procession, but in no sense as those to whom the institutions of the glorified Lord were exclusively entrusted. Gerlach is of the opinion, that the principal, the predominating thought with Matthew, was the office of public teacher; “and hence it is that all the appearances of our Lord, which were enjoyed by different parties, are omitted.” But Matthew reports even an appearance of Jesus unto the women. If Matthew here records (as Gerlach himself admits) the same meeting of Jesus with the disciples which is mentioned by Paul, 1Co_15:6, it follows that the Lord himself here committed His formal institutions and commissions to the whole assembled Church, with the Apostles at her head, just as He at a later date poured out His Spirit upon the whole assembled Church. And from this, then, we argue, that, according to the law of Christ, the apostolic office and the Church are not two divided sections. In the commission to teach and to baptize, the apostolical community is one, a united apostolate, involving the Church, or, a united Church, including the Apostles. In this unity we may unquestionably mark the distinction between the leader and the led, which comes out in a more positive way in the entrustment to the Apostles of the official keys (Mat_16:19; Mat_18:18; Joh_20:21). But that is an organic contrast, arising from, and conditioned by, the unity of the apostolic communion (1Co_5:4).

3. The declaration of Christ: “All power,” etc., and His command to baptize into the name of the Father, and of the Son, etc., as also the fact that He received the adoring homage of His disciples, show clearly that He presented Himself, not only in the majesty of His exalted humanity, but also in the brightness of His divinity. In the words: “is given unto Me,” there is, undoubtedly, emphasis laid upon His mediatorial relationship, which is frequently illustrated by the Apostle (1Co_15:28; Eph_1:20; Php_2:9 ff.); but, at the same time, with equal distinctness is the homoousia (or co-equality) of Christ with the Father and the Holy Spirit expressed in the second name of the baptismal formula. Under the old economy, the predominant reference in all the divine government was to the glorification of the Father; under the new economy, to that of the Son; while, in the final completion, the Father shall be glorified with the Son in the glorification of the Holy Spirit.

4. It is manifest that the kingdom which Christ here describes is not only a regnum gratiœ;, but also a kingdom of power, and a kingdom of glory; but it does not manifest itself as three distinct kingdoms, but the power which He manifests is subservient to the interests of the kingdom of grace, and the kingdom of grace finds its end and completion in the Kingdom of glory (see the author’s Positive Dogmatik).

5. That the Anabaptists appeal for their views without sufficient reason to Mat_28:19, has been often enough pointed out (see the Exeg. Notes). But, upon the other hand, it is clearly presupposed in μαθηεύσατε, that persons are to be induced to be baptized by the use of gospel means, not by forcible conversion,—are not to be made catechumens by compulsion; and also, that baptism can be administered to children really only upon the ground of a truly Christian family, or at least of a god-parentship (sponsorship) which represents spiritually such a family. On the baptism of children, consult W. Hoffmann: Gespräche über Taufe und Wiedcrtaufe; Culmann Welche Bewandtniss hat es mit der Taufe? Stressburg, 1847; the writings of Martensen, Rudelbach, etc. [Comp. also, on the pœdo-Baptist side of the question: P. Schaff: History of the Apostolic Church, New York ed., 1853, § 142, 143, pp. 569–581; P. Schaff: History of the Christian Church of the First Three Centuries, New York, 1859, p. 122 ff.; W. Wall (Episcopalian): The History of Infant Baptism, 2d ed., Oxford, 1844, 4 vols.; Samuel Miller (Presbyterian): Infant Baptism Scriptural and Reasonable, etc., Philad., 1840; W. Nast (Methodist): A Dissertation on Christian Baptism, Cincinnati, 1864 (at the close of his Com. on Matthew, p. 641–652). On the Baptist side of the question, both in regard to infant baptism and immersion, compare the learned and able works of Alexander Carson: Baptism in its Mode and Subjects, 5th Am. ed., 1850, and, as regards the mode of baptism, Dr. T. J. Conant: The Meaning and Use of Baptizein Philologically and Historically Investigated, being an Appendix to his revised Version of the-Gospel of Matthew, New York, 1860, and also separately printed by the Am. Bible Union New York, 1861.—P. S.]

6. In (into) the name.—As we saw before, the name is not the essence itself, but the expression, the manifestation of the essence, among those of God’s intelligent creatures who name the name. So then, In (into) the name (εἰς τὸ ὄνομα) of the Triune, signifies: 1. The ground; (a) objectively: according to His revelation, under His authority, by reason of His command, and agreeably to His institution; (b) subjectively: upon the confession of this name. 2. The means; (a) objectively: into the revelation of His name as the spiritual element; (b) subjectively: for the revelation of His name in the actual confession. 3. The object; (a) objectively: for the glorification of the Triune name in the subject baptized; (b) subjectively: for the happiness56 of the baptized in the Triune name. All the significations are combined in, and expressed by εἰς τὸ ὄνομα. Gerlach says: “To do something in the name of God, means, not only: upon His commission, but to do it in such a manner that the power and being of God Himself shall appear as working in the transaction. Thus: to bless in the name of the Lord (2Sa_6:18; Psa_129:8); to adjure one in the name of the Lord (1Ki_22:16); to curse one (2Ki_2:24); above all, to pray in Jesus’ name (Joh_16:23).” The person baptized is, accordingly, “fully committed unto the Father, the Son, and the Holy Spirit—consecrated, made over to experience the blessing, the redeeming and sanctifying influences, of each of the three Persons; hence, also, he is even named by the name of the Lord (Isa_43:7; Isa_63:19; Jer_15:16).”

Baptism is, after the analogy of the circumcision, a covenant transaction, more particularly the dedicatory covenant transaction, the sacrament of regeneration, to which the Lord’s Supper corresponds, as the completed covenant act, as the sacrament of sanctification. Baptism represents the birth, the Supper the festive manifestation of Christianity. Considered in this light, however, we must bring out prominently these three points: (1) God in this covenant is its author, who invites, reconciles, lays down conditions, and that all the vows and performances of men are to rest upon God’s promises. (2) The promises of God are promises and assurances of the Father, the Son, and the Holy Spirit, in which the personal Father, the Son, and the Holy Spirit, specializing and individualizing the Gospel, makes Himself over, with all His own peculiar gifts, to each individual subject of baptism; the Father, with the blessing of creation and regeneration; the Son, with the blessing of history, i. e., of salvation; the Holy Spirit, with the blessing of His life and of the (entire) Church. This promise contains the assurance of the paternal guardianship and blessing of God, of the grace and merit of Christ, of the consolation, illumination, and direction of the Holy Spirit. But all this under the condition of the subject’s own personal appropriation and application. (3) And in accordance with this, we must direct attention to the vows presented to the Father, the Son, and the Spirit. In the case of children, these vows are made by parents or god-parents (sponsors); and where these guarantees are entirely wanting, there is the limit of Christian infant baptism.

7. In the name of the Father, and of the Son, and of the Holy Spirit.—“This passage is the chief proof of the doctrine of the Trinity. (1) These three must be subjects distinct from one another, and true persons, especially because τὸ ὄνομα is never in the entire Bible used of abstractis, of qualities, but only of true persons. (2) They must be equal, consequently divine persons, because they are placed upon an equality, and because like reverence is claimed for each. Even Julian the Apostate acknowledged the force of this passage, and accused the Christians of being polytheists.” So Heubner. This taunt is to be avoided by our showing no favor to the vulgar conception of three distinct Divine beings and individuals, and by holding fast to three personal distinctions in the one divine being. For more exact details, see the works upon systematic theology. We would only add, that the doctrine of the Trinity is to be regarded as the fundamental, theological doctrine of Christianity, to which the soteriological doctrines of election, of the atonement, and the Church correspond.

[It should be added, that the doctrine of the Trinity does not rest, by any means, merely on the few dicta probantia which teach it directly and expressly, as the baptismal formula, the apostolic benediction, 2Co_13:13, and the doubtful passage on the three witnesses in heaven, 1Jn_5:7 (comp. besides Mat_3:16-17; 1Pe_1:2; Rev_1:4-5), but still more on facts, on the whole Scripture revelation of God as Father, Son, and Holy Spirit in the three great works of creation, redemption, and sanctification. From this Trinity of revelation (œconomical Trinity) we justly infer the Trinity of essence (ontological Trinity), since God reveals Himself as He actually is, and since there can be no contradiction between His character and His works. Moreover, every one of the many passages which separately teach either the divinity of our Saviour, or the divinity of the Holy Spirit, viewed in connection with the fundamental Scripture doctrine of the unity of the Godhead, proves, indirectly, also the doctrine of the holy Trinity. Hence you cannot deny this fundamental doctrine without either running into Tritheism, or into Deism, without destroying either the divine unity, or the divinity of Christ and the Holy Spirit, and thereby undermining the whole work of redemption and sanctification.—P. S.]

8. Institution of the Church.—With this apostolic commission, and with the institution of baptism, which had been preceded by that of the Supper and of the ministerial office, and by the presentation of the “keys,” the institution of the Church is finished, as regards her elements. This can be doubted only, when we ignore that the essence of the Christian Church consists in the communion of the word and the sacraments of Christ, that the word calls the Church into being, that baptism is the foundation, and the communion in a more special sense is the manifestation, of the Church. The doubt whether Christ Himself founded the Church, originated with those who sought the nature of the Church in her policy, or external social organization and constitution; as, e. g., J. H. Böhmer, G. J. Plank (Geschichte der christlichen Gesellschaftsverfassung, i. p. 17. We may notice in passing, that the germs of Baur’s “Ebinioten Hypothese” are to be found p. 9. in this book). The evangelical history teaches us that the institution of the Church arose first gradually, that the institution was announced and prepared for in the word ἐκκλησἰα, Mat_16:18; was decided by the fact of Christ’s death and resurrection; and completed, when the Spirit was poured out at Pentecost. Then it was that the organism of the Church, which the Lord had gradually formed, received the quickening Spirit.

9. The resurrection as the Lord’s exaltation.—Because Matthew and John do not record the ascension, some have drawn conclusions from this silence adverse to the reality of the ascension. These deductions rest upon two essential errors. The first error concerns the character of the evangelical writings: the Evangelists are held to have been chroniclers, who relate all they know of Jesus. But we have already shown how far they surpassed these demands; that each Evangelist viewed his materials, and arranged them, influenced by a conception of the Lord’s glory peculiar to himself, and according to one plastic, fundamental thought. But far below a proper appreciation of the Gospels as this error lies, equally far below a proper appreciation of the resurrection of Christ, in its full, eternal significance, does the second error lie. Some, in accordance with the low belief of the Middle Ages, have conceived the resurrection to have been a kind of awaking, on the Lord’s part, unto a life in this world similar to that of Lazarus, so that possibly He might have died again. Then the ascension came in, as the second, entirely new, and in fact much greater miracle, and decided the matter then, and only then. This may be the view of monks of the Middle Ages, but it is not the view of the Apostolic Church. According to the true conception, the ascension is essentially implied in the resurrection. Both events are combined in the one fact of Christ’s exaltation. The resurrection is the root and the beginning of the ascension; the ascension is the blossom and crown of the resurrection. Hence the Apostolic writings take the ascension always for granted (Act_2:31; Act_2:33; Act_5:31; Act_7:55; Eph_1:20; Eph_2:6; Eph_4:8; Php_2:6-10; 1Ti_3:16; 1 Pet. 3:32). The ascension is as really presupposed by John (Joh_6:62; Joh_20:17) and by (Mat_26:64)57 as it is distinctly related by Mark and Luke. The Lord did not return again after His resurrection into this present life; and yet quite as little did He, as a simple, spiritual existence, enter into the unseen world. He has become through the resurrection, which was at the same time transformation, the first-fruits of the new spiritual human life of glorified humanity; hence is He the Prince of the visible and the invisible worlds, which find here the point of union (Eph_1:21). But this life, as regards its essence, is the heavenly life; and, as regards its character, the entrance into that estate was accordingly the beginning of the ascension. We cannot indeed say (with Kinkel), that the early Church identified the resurrection and the ascension; or, that the latter occurred upon the first day of the resurrection; or, that there was a succession of ascensions. The resurrection marks the entrance into the heavenly slate; the ascension, into the heavenly sphere. With the first, the manner of His former intercourse with the disciples ceased, and was replaced by His miraculous appearances; with the last, His visible intercourse with the disciples generally ceased, to give place to the sending of the Paraclete, the Holy Spirit. This is the reason why the ascension presents a sad side as well as a joyful, being the departure of Jesus from the earth. It is both Good Friday and Easter. By it the Church of Christ is marked out as both a Church of the cross and a Church of the crown, and enters upon a course of conflict which lasts from Pentecost to the second Advent. Christ’s ascension is accordingly His proper glorification, as the resurrection His transformation. Nevertheless, the unity of the exaltation of Christ predominates to such a degree in the apostolic view, that the final ascension is taken for granted by the Apostles. John sees the image of the ascension in this, that Christ will continue to live in the Petrine and Johannean type of the Church; Matthew in this, that He will be with His own till the completion of the world, hence omnipresent with His people in His majesty, as regards both time and space. Such a spiritual dynamic omnipresence of Christ is conceivable only upon the precondition of the ascension. That “the feast of the Ascension did not make its appearance until a late period “(Gerlach), is to be explained by the fact, that originally the forty days of the glorification of Christ made up one continuous festival. Then the ascension rose just in proportion as the festival of the Forty Days sank. Upon the corporeality of the risen Saviour, see Lange’s Leben Jesu, ii. 3, p. 1750. In that work, we have considered connectedly the conceptions of transformation and glorification, as is usually done; and this is so far justifiable, as transformation is the basis of glorification. But the latter, which is the fully developed bloom of transformation, does not fully manifest itself till Christ’s appearance upon the mountain in Galilee, and till the ascension.

10. Matthew’s three sacred mountains: (1) The Mount of the Seven Beatitudes; (2) the Mount of Transfiguration; (3) the Mount of the great Resurrection-festival. (De Wette: The self-inauguration of Jesus,—Transfiguration,—Farewell.)

ΗOMILETICAL AND PRACTICAL

The revelation of our risen Lord in the great congregation of the disciples upon the mountain: 1. The festival which succeeded the Palm-entry, after they had been scattered. 2. The festival which preceded the feast of Pentecost, when they became perfectly united. 3. The festival of Easter in its complete form.—How great the gain when we believingly repair to the place where the Lord has commanded us to go: 1. In the Lord’s house; 2. at the Lord’s table; 3. before the Lord’s throne.—The believing Church is constituted by its appearance before the Lord: 1. It is only the appearance before the Lord which makes a true Church; the appearance before men can form only a picture of a Church, or a party. 2. The appearance before the Lord truly unites the everlasting Church.—The Easter Church, kneeling before her Lord, receives His Easter blessing: 1. The kneeling Church. 2. The Easter blessing: (a) the most blessed assurance that His royal glory is her shield and salvation; (b) the most extensive commission unto all the world with His salvation; (c) the solemn assurance of His presence and His conduct to the end of the world.—How Christ replies to doubters in His Church: 1. By a reference to His unbounded power; 2. by the institution of His unbounded Church; 3. by the assurance of His ever-abiding presence.—The believing Church participates in the glory of her glorified Lord: 1. She shares His might, in the guardianship and blessing which she experiences; 2. she shares His fulness of grace, in the office she discharges; 3. she shares His victory, in the assurance received by her.—The risen Saviour in His majesty: 1. In His royal glory; 2. in His divine glory; 3. in the glory of His victory.—All power in heaven and upon earth united in the Lord for His people.—Jesus’ omnipotence, an omnipotence of grace, and an omnipotence of judgment.—The Church’s institution and commission is one: 1. The institution, a commission; 2. the commission, an institution.—Holy baptism, as the foundation of Christ’s Church: 1. The pre-condition, catechumens who have been won by the gospel; 2. its meaning, the covenant grace of the Triune God; 3. its object, the holy communion and its blessing.—Baptism in the name of the Triune God, the celebration of a personal covenant: 1. The promises of God, Father, Son, and Spirit, unto the baptized; 2. the vows of the baptized, in which he yields and binds himself unto the Father, Son, and Spirit.—Baptism, the gospel in its special application to the subject of baptism.—The right of pædo-baptism: 1. The Lord’s title to the children of Christians; 2. the Christian children’s title to the Lord.—The sanctification of pædo-baptisim.—The doctrine of the holy Trinity in its practical significance: 1. A threefold gospel; 2. a threefold Christian calling; 3. a threefold creation and summons unto a spiritual life.—The religion of the Trinity and the religion of the Spirit are one.—Christ’s servants should teach others what Christ has commanded, not command others what Christ has taught.—The blessing of the risen Lord unto His people: 1. Near all and with all; 2. every day, upon every way; 3. till the world’s end; 4. and till the world in perfected.

Starke:—Man must contribute his part; then will God meet him with His promises.—But some doubted. Because they were so tardy in believing, we may receive their testimony as so much more trustworthy.—Is given Me: This is a divine, eternal power,—the foundation of the gospel, the ministerial office,—the ground of our responsibility to obey His commandments, of the baptismal covenant, and of His gracious presence in the Church.—This is the greatest loss, both at the appearance and the beginning of piety, in very many souls, that they will not deny their own strength, and cast themselves down at Christ’s feet.—The boundless power and exaltation of Jesus Christ, the ground of faith and all consolation, from which we must obtain the victory over sin, death, the devil, hell, and the world.—Hitherto ye have been my disciples and scholars; but now ye are to become masters and teachers, and are to make disciples of others.—The preaching of the gospel, along with these attestations, is a precious and incomparable fruit of the death and resurrection of Christ.—To preach and administer the sacraments, are the chief duties of the New Testament minister, Act_4:6.—Teaching them to observe, Heb_6:1-2; 2Ti_3:15-16.—To these duties belongs also the observance of the Lord’s Supper.—Zeisius: It is not enough to be baptized, but there is likewise demanded a holy zeal, to live after the baptismal covenant, and to walk blameless, 1Pe_3:21.—Quesnel: A preacher’s true fidelity consists in this, that he preaches nothing but what he has learned from Jesus Christ.—Believest thou His promise, then canst thou in Him and through Him easily overcome all things.—[Quesnel adds this concluding prayer to his practical Com. on Matthew: Be Thou therefore with us always, O Lord, to be our light, our strength, and our consolation. Be with Thy Church, to be her steadfastness, her protection, and her holiness. Amen.—P. S.]

Lisco:—Christ even in His human nature is the administrator of the divine laws over men, yea, over all creatures.—I have been baptized; the pledge of God’s grace unto me.—Baptism is an incorporation into the body of Christ, which is governed by His Spirit.

Gerlach:—They worshipped Him. That belief in the divinity of Christ, which was partly slumbering during His state of humiliation, is awakened in all, as with one blow, through this miraculously imposing view of the risen Saviour.—Acknowledgment of repentance and of faith, even when it was not yet associated with a clear knowledge concerning the Lord’s person and teaching, was deemed sufficient by the Apostles to justify baptism, Act_2:41; Act_8:12; Act_8:37; Act_9:19; Act_10:47-48; Act_16:33; Act_19:5.—Unto the end of the world; i. e., till the new world appears, in which God’s kingdom is manifested in its glory. Their administration of baptism and their teaching were accordingly to be accompanied and blessed by His omnipresent, everywhere mighty, efficient power.

Heubner.—The authority of the Father continues, but He performs everything through the Son (and for the Son).—Thereupon rests also the obligation to worship Christ.—The Lord sends to His subjects.—Christ declares here distinctly the universality of His Church.58 It was His own clear will to be a universal Saviour.—By the ordinance of Christ, baptism has the divine sanction for all times and peoples.—Teach them all things. Nothing is to be made obsolete. Nothing is contained in Christ’s law which was merely a toleration of an error of the times.—I am with you: The most glorious word of consolation at parting. The most sublime conclusion of the gospel: 1. For all Christians unto all time. 2. The import of tins promise. With His Spirit, and His actual manifestation of power.—Christ shall be

preached to all in their own time, even in the other world.—The revelation of the glory of Jesus on parting from His Apostles and His Church.

Braune:—Previously, Christ had appeared suddenly, unexpectedly; now He makes a special appointment with them.—In Galilee, the despised province, He had the most friends.—Christ is the Lord of the visible and invisible Church, of the Church militant and triumphant.—[ Rieger:] Some doubted: wonder not that in thy case, too, faith is a constant subjugation of unbelief.—In flaming hearts, the light of conviction must kindle.—Is given Me. With joyous assurance Ha awaited His departure. He had won so few, and His task embraced all peoples, all times, Eph_1:20; Eph_1:23.—If He is busy and efficient at creation, much more is He at regeneration.—The first disciples, Christians, became missionaries, messengers of salvation, as soon as the Church was founded at Pentecost. Upon that first feast of Pentecost, there were three thousand Christians; at the end of the first century, five hundred thousand; under the first Christian ruler, Constantine the Great, about ten millions; in the eighth century, some thirty millions; at the era of the Reformation, nearly one hundred millions; and now, well nigh two hundred millions.59—Missionaries from England and Ireland brought the gospel to Germany.60—The missionary work is the duty for the Church. There are still eight hundred millions who have not the gospel; one hundred and sixty millions Mohammedans, ten millions Jews, six hundred and thirty millions heathen.61—Missions are now beginning to receive from the Church that attention they demand. Oh, if it were only held fast: Go ye, preach the gospel! Many act as if the Redeemer said, the Confession.—[Rieger:] The preaching of the gospel is an address made in Christ’s name unto the whole world: it has not to do with an emendation of the Jewish religion, nor with an elevation of heathen morality, nor with the establishment of civil rights; but it is a gospel of the kingdom, a proclamation that Jesus is the Lord; a gospel of glory, that the Son of God hath appeared and taken away the power from death, and from the subjection unto vanity, beneath which the whole creation groaneth, etc.—Baptism. Immersion, which signifies the death and burial of sinful humanity, became an aspersion to signify the outpouring of the Holy Spirit for the soul’s renewal, or a sprinkling to indicate purification and dedication, sanctification of heart and life; the external mode may change (but still the idea must obtain the same depth, Rom_6:4, viz., to be baptized into the death of Christ to a new life).—Baptism is the sacrament through which one becomes a Christian.—Lo, I am with you: He is not coming, He is here: 1. He is with weak and strong; 2. in battle as in victory; 3. in life and in death; 4. in time and eternity.—Here Jesus is with us in His word, there we shall be with Him in His glory.—Uhle: What the exalted Son of man in His exaltation is unto men: 1. What do His friends possess in Him? He is, (a) their royal Brother; (b) their eternal High-Priest; (c) their almighty Protector; (d) the unfailing Accomplisher of their perfection. 2. What do His enemies possess in Him? He is, (a) their almighty King; (b) an omniscient Witness; (c) a patient Forbearer; (d) a righteous Judge.—Ahlfeld: The last will of our Lord Jesus Christ: 1. Believe on the Risen One; 2. extend the Church; 3. console thyself with the Lord’s gracious assistance.—Heubner: The everlasting endurance of the kingdom of Jesus Christ.

[Matthew Henry:—Alway, i. e., all days, every day. I will be with you, on Sabbath days, on 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 His ministers; if there were, that day, that hour, they were undone. The God of Israel, the Saviour, is sometimes a God that hideth Himself (Isa_40:15), but never a God that absenteth Himself, sometimes in the dark, but never at a distance.—With you: 1. With you and your writings: the divine power of the Scriptures continues to the end of time; 2. with you and your successors: all the ministers of the Apostles, all to whom the commission extends to baptize and to teach; [3. with you and all true disciples, comp. Mat_18:20].—Chrysostom:—Lo, I am with you alway, etc. As much as to say: Tell Me not of the difficulty of all these things, seeing I am with you, who can make all things easy. A like promise He often made to the prophets of the O. T., to Jeremiah, who pleaded his youth; to Moses and to Ezekiel, when they would have shunned the office imposed upon them. The promise is not to the Apostles only, who were not to continue till the end of the world, but with them to all who shall believe after them. He says this to the faithful as one body.—P. Schaff:—The unbroken succession of Christ’s life through all ages of Christendom (or, the true doctrine of the apostolic succession): 1. A glorious fact; 2. an irresistible evidence of Christianity; 3. an unfailing source of strength and encouragement to the believer.—Christ’s presence with His people: 1. In the Holy Spirit, who reveals Christ to us and unites us to Him; 2. in the Church which is His body, the fulness of Him that filleth all in all; 3. in His word; 4. in His sacraments, especially the Lord’s Supper, where He offers Himself to the believer as his spiritual food; 5. in the hearts of believers, who live in Him as He in them, the hope of glory.—Christ’s omnipresence in the Church: 1. Its nature: (a) spiritual real; (b) divine-human; (c) mediatorial and saving; 2. its warning; 3. its comfort in life and in death.—Christ’s presence with His members on earth till His coming; their presence with Him in heaven, where they shall see Him as He is, to glorify and enjoy Him forever.—P. S.]

Footnotes:

[36]Mat_28:17.—Codd. B., D., [also Cod. Sinait.], Vulgate, Chrysostom, and Augnstine omit αὐτῷ, and so Lachmann and Tischendorf [not in the large edition of 1859, where he retains it with a majority of uncial MSS.]. some cursive MSS. read αν̓τόν.

[37]Mat_28:17.— [Grotius, Doddridge, Newcome, Fritzsche, Serivener translate ἐδίστασαν: had doubted, taking the Greek aorist as a Latin pluperfect. So also the French translations of Martin and Osterwald: avaient douté. But this is unnecessary, and grammatically impossible after προσεκύνησαν. Matthew does not say πάντες προσεκύνησαν and the doubt may be referred (with de Wette and Lange) to the act of worship, and not to the fact of the resurrection. See Exeg. Notes. But even if all disciples fell down before the risen Lord, some (not of the eleven, after the two appearances in Jerusalem, John 20., but of the seventy or of the five thousand to whom Christ appeared, 1Co_15:6) may have done so with the honest scepticism of Thomas, being very anxious, but hardly able as yet to realize such a stupendous miracle. Hence there is no necessity, as there is no critical authority, for Beza’s conjecture, substituting οὐδέ οἱδέ. —P. S.]

[38]Mat_28:19.—The particle οὖν (therefore) is wanting in all uncial MSS. [This is not quite correct. The Vatican Codex (B.), both in the edition of Angelo Mai and of Buttmann, has it, as well as some ancient patristic quotations, and hence Lachmann retains it, although in brackets. Some quote also Cod. Ephraemi Syri (C.) in its favor, but this Codex as published by Tischendorf breaks off in this chapter with Mat_28:14. But eleven uncial MSS. (Codd. Sinait., A., E., F., H., K., M., S.) and numerous cursive copies omit it, and so do the editions of Griesbach, Scholz, Tischendorf, and Alford. But although it is difficult to defend it critically, it certainly accords with the sense. For the glorification of the Son by the Father and His elevation to the right hand of Almighty power is the foundation of the Church and of the authority of the apostolic ministry.—P. S.]

[39]Mat_28:19—[The verb μαθητεν̓ειν (properly an intransitive verb: to be a pupil to one, τινί, Mat_27:57 and among the classics, but in the N. T. used also transitively: to make a disciple of, τινί, so here, Mat_13:52; Act_14:21,=μαθητὰς ποιεῖν, Joh_4:1), is more comprehensive than διδάσκειν, Mat_28:20, and should therefore be differently rendered in this connection. It signifies the end, the participles the means. The nations are to be made disciples of Christ or converted to Him by two means chiefly, viz., by baptism (βαπτίζοντες) and by religions instruction (διδάσκοντες). The margin of the Authorized Version proposes: make disciples, or Christians of all nations; Doddridge: proselyte (which is objectionable on account of the double meaning); Campbell: convert; Norton: make disciples from all nations (from implies a false restriction); Scrivener: make disciples of; Conant and the N. T. of the Am. Bible Union: disciple (in the sense: to convert, to cause to become a follower). This is certainly shorter than the circumlocution: to make disciples of, but perhaps not sufficiently popular. Lange has: Machet zu Jüngern, and adds in small type: bekehret; de wette and Ewald: bekehret. The teach of the Authorized and all the older English Versions (as well as the lehret of Luther) comes from the inaccurate rendering of the Vulgata: docete…baptizantes…docentes.—P. S.]

[40]Mat_28:19.—The reading: βαπτίσαντες (having baptized) of Codd. B., D., instead of βαπτίζοντες, is worthy of notice. [Comp. the translator’s foot-note on p. 557.—P. S.]

[41]Mat_28:19.—[The preposition εἰς with the accusative, as distinct from ἐν ὀνόματι, strictly conveys the idea: inte the covenant—union and fellowship of the triune God, with all the privileges and duties involved in it. The common version in the English and German Bibles and baptismal offices arises from the inaccurate rendering of Cyprian (Epist. 73:5) and of the Vulgata: in nomine Patris, etc., instead of in nomen, as Tertullian has it (De Bapt. c. 13). It may be grammatically defended, however, by ch, Mat_18:20 : gathered together in my name, εἰς τὸ ὄνομα, and Mat_10:41 : in the name of a prophet, εἰς ὄνομα προφήτον, δικαίον, μαθητον͂,—the meaning of εἰς being here: in reference to. Lange ingeniously combines the two meanings: in the authority of, and into the communion with, the holy Trinity. See his Exeg. Notes and my additions; also Lange’s Doctrinal Thoughts, No. 6.—P. S.]

[42]Mat_28:20.—[Lit.: till the consummation of the (present) œon (as distinct from the future æon after the Advent or the never-ending world to come); Lange: bis an des Weltlauf’s Vollendung. But the common rendering of συντέλεια τον͂ αἰῶνος by end of the world, is upon the whole the best, certainly the most popular, and hence we left it undisturbed in the text. It dates from Wiclif, and was retained by all the older versions (except that of Rheims, which has: to the consummation of the world, after the Vulgata: ad consummationem sœculi), and among recent revisers also by Conant and the N. T. of the Am. Bible Union (with the omission of the interpolated even, which dates from Tyndale). Coverdale and James’ Revisers have: unto, but the Versions of Tyndale, Cranmer, Geneva, and the Bishops have: until. The old version is greatly preferable to that of Campbell: to the conclusion of this state, and to that of Norton: to the end of present things—P. S.]

[43]Mat_28:20.—[The word ἀμήν of the text. Rec. and younger MSS is omitted in Codd. Sinait., B., D., etc., Vulgata, etc It is cancelled by Griesbach, Lachmann, Tischendorf, Tregelles, Alford; it is also wanting in the first edition of Erasmus, 1516, and hence in Luther’s German Version, and In all the English Versions previous to that of King James’ Revisers The word was probably added by the scribes who prepared the copies for liturgical use.—P. S.]

[44][Hofmann endeavors to harmonize the differences in the history of the forty days by means of this apocryphal tradition; but ἡ Γαλιλαία means nowhere in the N. T. a mountain, but always the well-known province, nor do the fathers use it in any other sense. Comp. Meyer in the fifth edition, p. 613, note.—P. S.]

[45][The Edinb. edition reads: it sinks deep into the Valley of Israel. I do not know what the “Valley of Israel” is; but Dr. Lange undoubtedly means the great plateau or elevated plain of Jezreel, עֵמֶק יִזְרְעֶאל, which extends from Carmel to the Jordan where it leaves the Lake Genezreth, and was celebrated for its beauty and fertility, Jos_17:16; Jdg_6:33; Jdg_7:1; 1Sa_29:1, etc.—P. S.]

[46][The omission of οἱ μέν implies that those who doubted were a small minority, a mere exception. If Matthew had written: οἱ μὲν προσεκύνησαν, οἱ δὲ ἐδίστασαν, he would have divided the disciples into two co-ordinate and almost equal parts. Comp. Meyer in loc.—P. S.]

[47][Lange means the late Johann Friedrich von Meyer, the reviser of Luther’s German Bible, not to be confounded with Heinrich August Wilhelm Meyer, the commentator still living. As the latter is mentioned immediately afterward, their Christian names should have been given here.— P. S.]

[48][So is the teach of the English Version, and the docete of the Latin Vulgate. Comp. the Critical Note No. 4, p. 555. —P. S.]

[49][The reading Βαπτίσαντες has the authority of only two, though very important uncial MSS., the Vatican (B.) and the Cambridge Codex (Codex Bezæ or D.), and looks very much like an ecclesiastical correction. The Sinaitic Codex, which otherwise so often agrees with Cod. B sustains here the text., rec., and all the modern critical editions, Lachmann, Tischendorf, Alford, etc., read the present participle Βαπτίζοντες. Meyer, otherwise so careful in grammatical and critical matters, does not even notice the difference of reading in this case.—P. S.]

[50][Lange, as also de Wette, Stier, and Ewald, translate εἰς τὸ ὄνομα: auf den Namen, while Luther, following the Latin Vulgate, translates in dem Namen, like on; English Version. See the Critical Note No. 6, p. 555.—P. S.]

[51][So also two distinguished modern English commentators. Alford in loc.: “It is unfortunate again here that our English Bibles do not give us the force of this εἰς. It should nave been into (as in Gal_3:27) both here and in 1Co_10:2, and wherever the expression is used. It imports not only a subjective recognition hereafter by the child of the truth implied in τὸ ὄνομα, κ.τ.λ., but an objective admission into the covenant of redemption—a putting on of Christ. Baptism is the contract of espousal (Eph_5:26) between Christ and His Church. Our word ‘ in’ being retained both here and in our formula of Baptism, it should always be remembered that the sacramental declaration is contained in this word; that it answers (as Stier has well observed, Reden Jesu, 6:902) to the τοῦτό ἐστιν in the other sacrament” Similarly Wordsworth, who otherwise adheres very closely to ancient usage: “Not in, but into; and not names (plural), but into the One name; i. e., admit them by the sacrament of Baptism into the privileges and duties of faith in, and obedience to, the name of the one God, in three persons…and into participation of, and communion with, the divine nature.” Conant, on the other hand, retains and defends the Authorized Version in the name (though not in the sense: by the authority of, but in reference to), and denies that into the name gives the sense, and is admissible in English. But the Authorized Version Venders ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, Rom_6:3 : “so many of us as were baptized into Jesus Christ,” the βάπτισμα εἰς θάνατον, Mat_28:4 : “baptism into death,” and εἰς Χριστὸν ἐβαπτὶσθητε, Gal_3:27 : “baptized into Christ.” Why not say then with equal propriety: to baptize into the name of Christ, i. e., into communion and fellowship with Him and the holy Trinity as revealed in the work of creation, redemption, and regeneration?—P. S.]

[52][The name signifies the meaning and essence or the subject as revealed, the copy or expression of the being. In this case the name implies all that belongs to the manifestation of the triune God in the gospel, His titles, attributes and works of creation, redemption, and sanctification. It is probable that Christ had reference also to His own baptism in Jordan, where all three persons of the Godhead revealed themselves.—P. S.]

[53][Meyer (p. 619, 5th ed. of 1864) thinks that, doctrinally, the singular τὸ ὄνομα can be used neither in favor of the orthodox doctrine of the Trinity (as is done by Basil, Jerome, Theophylact and others), nor in favor of the Sabbellian view of a mere nominal Trinity, since the singular signifies the definite name of each one of the three, so that εἰς τὸὄνομα must be supplied before τον͂ νἱον͂ and before τον͂ ἁγίου πνεν́ματος, comp. Rev_14:1 : τὸ ὄνομα αν̓τον͂ καὶ τὸ ὄνομα τον͂ πατρὸς αν̓τον͂. But he admits that the New Testament doctrine of the holy Trinity as the sum and substance of the whole Christian faith and confession is presupposed and implied in the passage.—The old practice of a threefold immersion, which is first mentioned by Tertullian, is a venerable usage, but cannot be traced to the apostolic age, nor is it at all required by the trinitarian formula.—P. S.]

[54][So also Meyer. Alford gives the words; καὶ ἰδον́, a different meaning which is rather far fetched, by referring them to the ascension, the manner of which is not related by Matthew.—P. S.]

[55][Lange: alle Tage, all the days, which is the literal translation.—P. S.]

[56][In German: zur Beseligung, which the Edinb. edition misrenders: to seal, as if Beseligung were the same with Versiegelung! The objective end of baptism (and of man) is the glory of God, the subjective end the happiness and salvation of the persons baptized by introducing them into the communion with God. The “Westminster Catechism combines the two in the first question: “What is the chief end of man? To glorify God and to enjoy Him forever.”— P. S.]

[57][Matthew 28:22 is a printing error of the original faithfully reproduced in the Edinb. edition, which adds other errors, as Mat_26:24, instead of 64, etc.—P. S.]

[58][The universality or catholicity of the Church, which unfolds itself gradually in the missionary work, is implied in the words: “Make disciples of all nations.” The Edinb. edition renders Allgemeinheit seiner Kirche by “equality of His Church,” which gives no sense at all in this connection.—P. S.]

[59]According to the calculation of Dr. Dietericl in Berlin, made in 1859, the number of Christians amounts to 335,000,000.—P. S.]

[60][Germany is substituted for the original to us (i. e., Germans), which the Edinb. edition thoughtlessly retained. Germany gave to England, in the fifth century, its Anglo-Saxon population, which was subsequently christianized by missionaries from Rome (Augustine and his thirty companions sent out by Gregory I., a. d. 596); England sent a few centuries later the gospel to the Continent, mainly through Winfried or Boniface, “the apostle of Germany;” and Germany discharged the debt by giving to England, indirectly at least, the Protestant Reformation, in the sixteenth century. In America both nationalities meet in the nineteenth century to coalesce into one on the ground of their common Protestant Christianity.—P. S.]

[61] [According to Dietericl’s calculation the religious statistics of the world in 1859 stood as follows:

Heathens800,000,000Mohammedans160,000,000Jews5,000,000Christians335,000,000—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 28:16-20.

Jesus Appears To The Disciples And Gives Them A Commission

Found also in Mar 16:9-20 Luk 24:13-53; Joh 20:19 to Joh 21:25; 1Co 15:1-8. Combining the four Gospels and Paul’s account we find recorded ten appearances of our Lord between the resurrection and the ascension; compare the Harmonies of Robinson and Clark, and that of Augustine, III, sec. 83; also Westcott on John, beginning of chap. 20. (1) To the women; in Matthew (2) To Mary Magdalene; in John and Mark. (3) To Simon Peter; in Luke and Paul. (4) To the two going to Emmaus; in Luke and Mark. (5) To the apostles, except Thomas; in Luke, John and Mark.—These five appearances were on the day of the resurrection, and at or near Jerusalem. (6) To the apostles, including Thomas, a week later at Jerusalem; in John and Paul. (7) To seven disciples at the Sea of Galilee; in John. (8) To the apostles, and probably at the same time to above five hundred brethren, on a mountain in Galilee; in Matt. and Paul. (9) To James; in Paul. (10) To the apostles, just before the ascension; in Luke; (Acts) and Paul.—Then comes the Ascension; in Luke, Gospel and Acts and in Mark.—Of these ten appearances Matthew records but two, viz., 1 and 8; Luke records four; John four; Paul five; Mark (if Mat 16:9-20 be genuine), three. Thus the events following the resurrection are to be sought much more in the other narratives than in Matt. But the one appearance and commission here given must be regarded as of very great interest and importance.

As to our Lord’s appearances in general certain points may be noted. (a) He appeared under a great variety of circumstances; as to places, times of day and night, number of persons. This seemed to leave no doubt of the fact that he had risen, and to make his followers thoroughly familiar with it. (b) He took great pains to show that here was a real body, of "flesh and bones," not "a spirit" and that it was the same body, with the marks of crucifixion. (c) Yet he appeared only ten times that we know of, in forty days. And he never remained long in their company. He was thus preparing them to live without him. See Hanna and Geikie. (d) He appeared suddenly in a room with closed doors, (Joh 20:26) so that sometimes he was not at first recognized. (Luk 24:16 Joh 21:4) With this agrees the expression of Mar 16:12, "in another (that is, in a changed) form." It would seem that his body was already partially transformed, as it were beginning to be glorified. This, with the foregoing, would prepare his followers for thinking of him aright after his ascension; compare Ellicott, Hanna. Yet he was not, as some have thought, fully glorified, completely changed into a "spiritual body,"at the resurrection, for he afterwards ate food. (e) He appeared only to his disciples, though once to above five hundred of these. (1) Perhaps they were alone able to appreciate the change in him; compare Westcott, "Gosp. of Res."; Milligan," Lect. I." (2) Had he appeared to others, we can see that the multitude would have blazed with fanaticism, worse than ever; and the rulers would have furiously sought to slay him afresh, as they proposed with reference to Lazarus. (Joh 12:10) It was necessary to lift friend and foe to the thought of his spiritual work; and this would have been defeated by his bodily appearance to the multitudes at this time.

Then, or but, in opposition to what the soldiers and the chief priests did, the eleven disciples carried out the Saviour’s direction. The Greek could be rendered "now," as a particle of transition, though the connection here indicates the other idea of opposition; but ’then,’ as in Com. Ver., would suggest a notion quite foreign to the Greek. The eleven disciples went. Matthew gives no means of judging how soon. But we see from Joh 20:26 that it was more than a week after the resurrection, and from Act 1:3 that it was within forty days thereafter. It is commonly taken for granted that the commission of Act 1:19 was given shortly before the ascension, and hence the arrangement of the Harmonies as above indicated. But this is by no means certain, for in Joh 20:22 ff., we find a commission given on the very day of the resurrection. So we cannot decide at what point in the four weeks preceding the ascension the appearance recorded by Matt. occurred. And if Matthew’s record seems to suggest that the disciples went promptly to Galilee (after the week required by Joh 20:26), and that this appearance and commission came not many days after their arrival in Galilee, there is nothing to forbid the adoption of that view. If we suppose that above five hundred were present, it would require several days to circulate the private invitation. Into Galilee. See description of the district on Mat 4:12, Mat 4:23. Matthew’s account of our Lord’s ministry, except the last week or two, is confined to the ministry in Galilee. (Mat 4:12 to Mat 18:35) That is probably the reason why he seized with exclusive interest upon the direction to go to Galilee (Mat 28:7, Mat 28:10; compare Mat 26:32), with the appearance and commission which followed accordingly. Compare on Mat 26:7. Luke tells only of appearances in Jerusalem and vicinity; John gives appearances both in Jerusalem and in Galilee. When it is said that Matt. appears to exclude all other appearances than those he has described, it may be answered that from Luke 24, one might understand our Lord’s Ascension to have taken place on the day of the resurrection, while from Luke’s statement in Act 1:3, we know that forty days intervened.

Into a (the) mountain where Jesus had appointed them. We have not been told of a mountain, or other particular place in Galilee, as appointed for the promised meeting. But Matthew (R. V.) speaks of it as ’the mountain,’ one definitely appointed or assigned; and there is nothing in the other accounts to conflict with this representation. We have no means of judging what particular mountain it was, and conjecture is idle. A very late and very silly tradition makes it mean the northern part of the Mount of Olives, said to have been called ’Galilee’; such a meaning in Act 1:7, Act 1:10, and in Mat 26:32, is out of the question. The selection of a mountain, which would be a retired place, and the formal appointment of the meeting at that place, suggests something more than a mere meeting with the eleven, such as we know from John to have been held once and again before leaving Jerusalem. Now Paul (1Co 15:6) says that Jesus appeared to "above five hundred brethren at once," the greater part of whom remained as living witnesses some twenty-seven years later. The supposition that this, appearance is to be connected with the one in Matt., accounts for the retired place and the formal appointment. It also helps to explain why this meeting was to be in Galilee, both because Galilee contained a larger number of pronounced and trustworthy disciples of Jesus than Judea or Perea, and because it was farther from the watchful jealousy of the rulers at Jerusalem. This accounts also for the stress laid at the outset on going to Galilee and there seeing him; there was to be the great meeting with many disciples, and the giving of the Great Commission (compare on Mat 28:7). These two appearances are placed together in the Harmonies of Robinson and Clark, and by many very able recent expositors, including Ellicott, Godet, Weiss. They worshipped him. This was not merely homage to a king (as in Mat 2:2, Mat 9:18, and often), but probably involved the conviction that he was divine. Thomas had already expressed his personal conviction to this effect. (Joh 20:28) Even the Saviour’s bodily appearance seems to have been, since the resurrection, so altered and spiritualized (see above), that they felt more inclined than formerly to worship him, besides the awe with which he was invested by the fact of having raised himself from the dead. (Joh 10:18) But some doubted. The peculiar Greek construction is the same as in Mat 26:67. The subject of doubt must have been whether this was their Lord really come to life. From Matt. alone we should naturally understand that the doubters were some of the eleven, and this is in itself entirely possible, even as at first they "disbelieved for joy", (Luk 24:41. R. V.) or from previous despondency. (Luk 24:21 Joh 20:25) Such continued doubt is more intelligible if we suppose this to have occurred in the early part of the forty days. The accounts all go to show that the apostles were by no means swift to accept the great and amazing fact of their Master’s resurrection, and that they became all fully convinced at last only because of multiplied and varied evidence—a fact which makes their final conviction and testimony all the more valuable to us. Jerome: "Their doubting increases our faith." If we suppose the "above five hundred" to have been present on the same occasion, then ’some doubted’ may mean some of the five hundred, though not of the eleven. We should in that case suppose Matt. to be writing simply as an eye-witness, mentioning persons whose presence his narrative has not accounted for. Whoever the doubters were, we may feel confident that their doubts were removed by the words that follow, and by the ascension and the Pentecostal gift. Some take the phrase, and Jesus came, as suggesting that he suddenly appeared at a distance, and tile doubting continued only until he came near. And spake unto them. We may well suppose that he first said many other things. What is here given divides itself into three parts; (a) The assertion of authority, Mat 26:18; (b) The commission, Mat 26:19 f.; (c) The promise, Mat 26:20 b.

(a) Mat 28:18. All power. Jesus claims universal authority. We have see on "Mat 9:6"that the Greek word denotes permission, privilege, right, authority, and it sometimes suggests the power naturally attendant upon authority, or necessary to enforce it. In this passage ’authority’ is the correct translation, and tile idea of corresponding power is suggested. All power (authority) in heaven and in earth, evidently denotes complete and universal authority. Calvin: "He must have supreme and truly divine dominion, who commands eternal life to be promised in his name, the whole world to be reduced under his sway, and a doctrine to be promulgated which is to subdue every high thing and bring low the human race. And certainly the apostles would never have been persuaded to attempt so arduous a task, had they not known that their Protector and Avenger was sitting in the heavens, to whom supreme dominion had been given." But by the very fact of saying ’in heaven and in (or on) earth,’ the Saviour showed that he did not mean the authority of a temporal king, such as even the disciples so persistently believed that the Messiah would be. Is given, more literally, was given, without saying when, and leaving it to be understood that the authority thus given is still possessed. We might suppose a reference to the councils of eternity, but more likely the gift was at his incarnation, as in Mat 11:27, Rev. Ver., "all things have been delivered unto me of my Father," and perhaps was consummated at his resurrection. Compare in general Dan 7:13 f. The giver was God the Father; compare especially Joh 13:3 and Joh 17:2, also Mat 9:8, Mat 20:23, Mat 21:23 Joh 5:27, Joh 12:49. We learn elsewhere that this authority given to the God-man, the Mediator, is a temporary gift. When he shall have subjected to himself all opposing authority among men, then he will deliver up this delegated authority of the King Messiah to God, even the Father, and his special mediatorial dominion will be re-absorbed into the universal and eternal dominion of God. (1Co 15:24-28) It is on the basis of this mediatorial authority, in heaven and on earth, that the Saviour issues his commission to his followers. Go ye therefore. This ’therefore’[1] should never be overlooked when we think of the commission (compare ’therefore,’ in Heb 4:16). It was a despised Galilean, a wandering and homeless teacher, that gave this audacious command; but it was a teacher just raised from the dead, and endowed by God with universal authority, Hanna : "When Jesus said, ’Go, make disciples of all nations,’ he announced in the simplest and least ostentatious way the most original, the broadest, the sublimest enterprise that ever human beings have been called upon to accomplish."

[1] The reading is not certain; the word is omitted by many documents, and may have been inserted to bring out the relation between this and the foregoing clause. But that relation evidently exists, whether expressed by a particle or not.

(b) Mat 28:19 f. Jesus gives direction that all the nations shall be discipled unto him, and taught to keep his commandments. If the "above five hundred "were present (see above on Mat 28:16), then this commission was not addressed to the Eleven only; and it is plain from Act 8:2, Act 8:4, that the first Christians all set themselves to carry it out. Judaism in general was not a missionary religion. It was willing for Gentiles to come, as the prophets had predicted they would, but it had no thought of going. The later Judaism had developed a zeal in proselyting, which in itself would have been commendable; but it proselyted to mere formalism and hypocrisy; (compare on Mat 23:15). Christianity is essentially a missionary religion, analogous to the great conquering nations, the Romans, English, Russians. It must spread, by a law of its nature; it must be active at the extremities, or it becomes chilled at the heart; must be enlarging its circumference, or its very centre tends to be defaced. We learn from Luke (Luk 24:47-49) that they were not to go immediately, but to tarry at Jerusalem for the promised gift of the Holy Spirit’s power. This came in a very short time, and yet they tarried long, apparently several years; for the great Pentecost was probably in A. D. 30, and the death of Stephen in A. D. 36 or 37. It required persecution at last to scatter them, and then they "went about preaching the word."

Teach, Rev. Ver., make disciples of, or more exactly, disciple. We greatly need an English verb ’disciple,’ for this passage, and for Mat 13:52 and Act 14:21. In Joh 4:1, the literal translation is ’makes disciples.’ The Syriac (Pesh.) here exactly reproduces the Greek, by means of a causative form, probably devised for the purpose, and quite distinct from ’teach’ in Joh 4:20. The Latin and the Coptic were unable to make the distinction, and the Latin failure extended itself to the early English and German translations. Some later Germans have rendered ’make disciples of,’ as in several recent English versions. The verb ’disciple’ is found once in Shak. ("All’s Well," 1, 2, 28), once in Spenser’s "Faery Queene," b. iv., c. (1), also in Hammond (d. A. D. 1660); it is called obsolete by Webster, but recognized by Richardson, Worcester, Stormonth, etc. There may be doubt as yet about introducing it into a popular version, though employed here by Am. Bib. Un. and by Davidson, but it may be used in religious discourse with great advantage. ’Teach,’ in all early English versions, was a very imperfect translation, confounding this term with that in Joh 4:20, which really means ’teach.’ To disciple a person to Christ is to bring him into the relation of pupil to teacher, "taking his yoke" of authoritative "instruction," (Mat 11:29) accepting what he says as true because he says it, and submitting to his requirements as right because he makes them. Towards a mere human and uninspired teacher we can properly feel and act thus only within narrow limits; but the Great Teacher has perfect wisdom and unlimited authority. We see then that Christ’s intimated authority (Mat 28:18) is not only the basis of our duty to disciple others, but the basis of all true discipleship. His teachings and requirements are perfectly wise and righteous and good, and we may see this to some extent at the outset, and more and more as we go on in the disciple’s life; but we accept them at once, and set about conforming to them, because he has a perfect right to be believed and obeyed. As to the noun ’disciple,’ see on "Mat 5:1". We know from other Scriptures that in order to men’s becoming true disciples to Christ, there is needed, not merely human instruction and influence, but a special work of the Holy Spirit of God.

All (the) nations, the Greek having the article. Not merely the contiguous, or the kindred nations, not merely the most cultivated, but all the nations. Discipleship to Christ is possible to all, necessary to all. Our Lord has already predicted that the good news shall be preached in the-whole world, (Mat 26:13) and that when he finally comes for judgment "before him shall be gathered all the nations." (Mat 25:32) So in the latest commission, given just before the ascension, "and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem." (Luk 24:47. R. V.) And if Mar 16:9-20, R. V., be accepted as genuine, the commission there given reads, "Go ye into all the world, and preach the gospel to the whole creation." In Mat 10:5, Rev. Ver., the Twelve were forbidden to go "into any way of the Gentiles"; but that was a temporary and limited mission; the final and permanent mission made them begin with the Jews, (Luk 24:47) but go into every way of the Gentiles, disciple all the nations. The idea of one religion for all the world then seemed very strange. Liddon (II, 247): "No existing religion could aim at it, since the existing religions were believed to be merely the products of national instincts and aspirations; each religion was part of the furniture of a nation, or at most of a race. Celsus, looking out on Christianity in the second century of our era, with the feelings of Gibbon or of Voltaire, said that a man must be out of his mind to think that Greeks and Barbarians, Romans and Scythians, bondmen and freemen, could ever have one religion. Nevertheless this was the purpose of our Lord."

Baptizing them. See the term explained on see on "Mat 3:6". It is here the present participle,[1] as is ’teaching’ in the next clause. This construction might grammatically mean, if called for by the natural relation between the actions, or by the connection here, or by the known relations as elsewhere set forth, ’disciple by baptizing—by teaching’; and so many understand it. But the general teachings of Scripture do not allow us to think that discipling can be effected by a ceremony and a subsequent course of instruction in Christ’s precepts. We must therefore understand that the present participles give baptizing and teaching as in a general way concomitants of discipling, the ceremony attending it promptly and once for all, the instruction in precepts beginning immediately, and continued without limit, from the nature of the case.

[1] The aorist participle is read by B D, without other support, and in obvious assimilation to the aorist participle and verb which precede.

In the name, but into (Rev. Ver.) is the most obvious and commonest translation of the Greek phrase (eis to onoma). The same preposition and case are found after baptize in Act 8:16, Act 19:5, 1Co 1:13, and (with other nouns) in Gal 3:27 Rom 6:3 (twice); 1Co 10:2; compare also Mat 10:41 f.; Mat 18:20. Now if we take this obvious sense ’into,’ the question will arise whether the ceremony actually brings the person into the name, into Christ, into Paul, Moses, etc., or whether it only represents, symbolizes, the relation thus indicated. Those who believe in baptismal regeneration, or in baptism as constituting regeneration, will of course take the phrase in the former sense; others will understand that the ceremony only represents the person’s introduction into the name, into Christ. In either case the idea denoted by ’into’ seems to be a highly important, and with those who believe in baptismal regeneration, etc., an essential element in the significance of the ceremony. Now it is to be observed that Luke in Acts, while twice using ’into the name’ (eis to onoma) (as above cited), in Act 2:38 has epi toi onomati (so also in Mat 18:5, Mat 24:5), ’upon the name,’ upon this as basis or ground of the ceremony, and in Act 10:48 en toi onomati, ’in the name,’ within the limits of it, with relation to it and it alone. If then the idea attached to ’into’ be highly important, or even essential, how do we account for the fact that Luke uses these other expressions, which may with some effort be construed as equivalent, but will quite fail to indicate the important conception in question? It would seem clear that Luke, when recording the action of the apostles in carrying out the commission, did not regard the distinctive notion of ’into’ as essential or highly important, or he would not have used that phrase twice, and twice the other phrases. And those who insist on the most obvious translation of eis by ’into,’ must beware of treating any particular interpretation of the expression as very important, in the presence of Luke’s usage. The question may also arise whether it is not better, with the great grammatical commentators Fritzsche and Meyer (compare also Weiss) to understand eis to onoma as meaning in all these cases ’unto the name,’ with reference to the name, as that to which the ceremony is restricted. Then it becomes plain at once that Luke’s other phrases give substantially the same sense, and we see why he has varied the expression at will. This rendering is felt by all to be necessary in 1Co 10:2, ’baptized unto Moses,’ which only Davidson ventures to translate ’into Moses.’ Noyes says ’into the name,’ but ’to Moses’; Darby ’to the name’ and ’unto Moses.’ And in Gal 3:27 Rom 6:3, ’unto’ gives a thoroughly appropriate conception, ’baptized unto Christ,’ with distinct and exclusive reference to him; i. e., the ceremony does not refer to Moses, or to Paul, but to Christ. And note especially the appropriateness in Rom 6:3, "all we who were baptized unto Christ Jesus were baptized unto his death." Our baptism in referring to Christ Jesus referred especially to his death. "We were buried therefore with him through the baptism unto death," etc. We believe then that it would be a decided improvement to render baptize eis everywhere by ’unto.’ If this be not done, it would be less misleading to retain the customary baptismal formula ’in the name,’ and thus avoid suggesting a conception which Luke’s usage clearly forbids.[1] Or if ’into’ be employed as the most obvious translation, then we should beware of treating the distinctive notion it suggests as essential or important, when Luke has evidently not so considered.

[2] Tertullian given in nomen, but the Latin versions in all forms,and numerous Latin Fathers quoted by Sabatier, give in nomine. The Memphitic seems to be equivalent to in nomen; the Syriac cannot well make the distinction.

In Hebrew thought and feeling, the name of God was peculiarly sacred, as representing him. It must not be spoken irreverently, and later Jewish feeling exaggerated this into a rule that the proper name Yahweh must not be pronounced at all, but another word substituted. (Compare on Mat 22:44) The name of God must not in an oath be taken in vain, but the oath by that name must be solemnly taken and sacredly kept. In numerous passages of the Old Testament, the name of God solemnly represented himself; to perform any action with express reference to his name gave the action a sacred character. And so in the New Testament use, ’hallowed be thy name,’ ’did we not prophesy by thy name,’ ’in his name shall the Gentiles hope,’ ’where two or three are gathered together in my name,’ ’many shall come in my name,’ etc. In such phrases a great variety of specific ideas will arise according to the natural relations of the particular objects and actions, and the connection of the statement; but in all cases the name is a sacred representative of the person. Thus ’baptized unto the name of Paul’ is an impressive way of saying ’baptized unto Paul,’ like ’baptized unto Moses’; ’baptized unto the name of the Lord Jesus’ (Act 8:16, Act 19:5) and ’baptized on (in) the name of Jesus Christ’, (Act 2:38, Act 10:48) are an impressive equivalent for ’baptized unto Christ’; (Gal 3:27 Rom 6:3) and ’baptize unto the name of the Father and of the Son and of the Holy Spirit’ is a solemn way of saying ’unto the Father, and the Son, and the Holy Spirit.’

Baptism then is here enjoined as to be performed with express reference to the Holy Trinity. Compare 2Co 13:14. Prom this, no doubt, arose the quite early practice of baptizing three times, a practice still maintained in the Greek Church, and in Germany and America by the Tunkers or Dunkards, and some others. It is not an unnatural conception, and, not in itself particularly objectionable, but it has no warrant in Scripture; and indeed, the form of expression here employed, ’unto the name’ being used only once, is distinctly unfavourable to that practice. It should also be discouraged as tending to exalt the ceremonial element, while New Testament Christianity has the minimum of ceremony.

It is very natural that Christians should everywhere employ in baptizing this phrase, ’unto (into, in) the name of the Father and of the Son and of the Holy Spirit,’ and we see no reason for departing from it. But it is of doubtful propriety to call this a law, and to insist that baptism would not be "valid "without the use of this particular phrase. For it must be remembered that baptize is nowhere else in the New Testament. associated with this particular expression. In Acts and the Epistles we find only ’the Lord Jesus,’ or ’Jesus Christ,’ or simply ’Christ.’ We may well enough understand that this is a compendious expression, which touches the main point or peculiarity of the great Christian purification. We could not wisely infer from that usage that it is improper or undesirable to employ the full expression given by Matthew., but we are bound to understand that it is not indispensable. There would be nothing gained in practice by using one of the shorter phrases given in Acts and Paul, but there is something gained in just conception if we abstain from regarding the expression in Matt. as having the character of a law, about which we should then have to suppose that Luke and Paul had been strangely negligent. Plumptre fancies (after Cyprian, "Ep. 73," c. 17, 18) that it was enough for Jewish converts "to be baptized into the name of Jesus as the Messiah," while heathen converts, who "were without God in the world," and had not known the Father, needed the other and fuller formula. But Paul has not used it, and his converts were mainly heathen.[3] —It was probably this passage and the great benediction of 2Co 13:14 that made the English Revisers unwilling to adopt the suggestion of their American associates, and change ’Holy Ghost’ into ’Holy Spirit’ (compare on Mat 1:18) The former will, no doubt, long continue to be employed in certain phrases of devotion; but it would he a gain to uniformity and clearness of rendering, if the latter were everywhere used in the translations.

[3] In the "Didache," ch. 7, and in Justin Martyr, "Apol. I," chap. 61, the formula of Matthew is given, as if a matter of course. There was no little dispute among the Fathers as to whether baptism in the name of Jesus would suffice. See Herzog,"Taufe,"4.

The design of Christian baptism seems to be indicated as threefold. (1) The element employed represents purification;"arise, and be baptized, and wash away thy sins, calling on his name." (Act 22:16, R.V.) This meaning it has in common with the Old Testament purifications of every kind, being a very impressive kind of purification, because "the putting away of the filth of the flesh" (1Pe 3:21) is in this case so complete. (2) The action performed symbolizes burial and resurrection, the actual burial and resurrection of Christ, and the spiritual death and resurrection of the believer in union with Christ. (Rom 6:3 ff; Gal 3:27) (3) To have this ceremony performed upon ourselves in the name of Jesus Christ, or in the name of the Father and of the Son and of the Holy Spirit, is a sort of oath of allegiance or pledge of devotion to him as our Saviour, and our God; we are not baptized unto Moses or unto Paul, but unto Christ, unto the Trinity. Hence it was a pleasant fancy of the early Latin Christians to call baptism a sacramentum, the Roman soldier’s oath of absolute devotion and obedience to his general; though the word sacrament afterwards came to be gradually employed in applications and senses quite foreign to the New Testament.

Teaching them to observe all things whatsoever I have commanded you. Baptism is a mere ceremonial and initial act of obedience to Christ, which should be followed by a lifelong obedience to all his commandments. The person who is discipled and baptized is only started in a course of Christian living. Notice that it is not simply teaching them the commandments of Christ, but teaching them to observe his commandments. They who disciple and baptize men must teach them the duty of obeying Christ in all things; and the Christian instructor has still fallen short of his task unless those whom he is called to instruct have both learned what Christ’s commandments are, and have learned to observe them. Notice also the emphatic and comprehensive terms, ’all things whatsoever I have commanded you.’ The risen Redeemer looks back upon his now finished work of teaching and speaks of it all in the past tense, as he already often did in the prayer of John 17, on the night before the crucifixion. These completed commandments would be hereafter brought fully to the remembrance of the disciples by the new Paraclete who would soon take the Saviour’s place as their instructor and counsellor, (Joh 14:16, Joh 14:26) and this whole mass of sacred instruction and duty, without omission or alteration, they must teach those whom they disciple to observe. Liddon : "This is not the least noteworthy feature of our Lord’s words, that he does not foresee a time or circumstances when any part of his teaching will become antiquated or untrue, inappropriate or needless."

How vast is the range of thought presented or suggested by this saying of our Lord. (1) Theology, the doctrine of the Trinity, and the Mediatorial authority of Christ. (2) Discipleship, and the work of discipling others. (3) The great missionary idea, ’all the nations.’ (4) The ceremonial element of Christianity. (5) Christian ethics. (6) Christ’s perpetual spiritual presence with those who serve him. (7) Christ’s final coming.

(c) Mat 28:20 b. Jesus gives assurance of his perpetual spiritual presence with all engaged in discipling others and in observing his commandments. Obedience to the Great Commission is based on his universal and complete authority (Mat 28:18), and encouraged by the promise of his unfailing and sustaining presence. And this clearly applies, not merely to the apostles, but to disciples of every period, even to the end; compare Mat 18:20. True Christian workers may be despised by sceptical philosophers and some pretentious men of science or men of letters; but history has shown that they are a power in the world, and that power is explained by the perpetual presence of their Lord and Redeemer.

Many things in this Gospel have been introduced by lo or behold, calling attention to what follows as wonderful; but surely none more fitly than this its marvellous and blessed closing word. I is separately expressed in the Greek, and is therefore emphatic. Alway is literally (margin, Rev. Ver.), all the days; flays of strength and of weakness, days of success and of failure, of joy and of sorrow, of youth and of age, days of life and day of death—all the days. (Compare Westcott, "Revelation of the Risen Lord.") The end of the world is literally (margin, Rev. Ver.), the consummation of the age, or of the world period (compare on Mat 13:39, Mat 24:3), viz., of that world-period which was introduced by the Messiah’s coming, and will be consummated by his second coming. Then his spiritual presence will become a visible presence, bat none the less spiritual, sustaining, and delightful; then we shall see him whom not having seen we love, and shall know even as also we were known.

Jesus, the very thought of thee

With sweetness fills my breast;

But sweeter far thy face to see,

And in thy presence rest.

May every heart confess thy name,

And ever thee adore;

And seeking thee, itself inflame

To seek thee more and more!

Grant me, while here on earth I stay,

Thy love to feel and know;

And when from hence I pass away,

To me thy glory show.

—Bernard of Clairvaux, Tr. by Caswall

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

The Great Missionary Command. Mat 28:16-20

v. 16. Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

v. 17. And when they saw Him, they worshiped Him; but some doubted.

v. 18. And Jesus came and spake unto them, saying, All power is given unto Me in heaven and in earth.

v. 19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

v. 20. teaching them to observe all things whatsoever I have commanded you. And, lo, I am with you alway, even unto the end of the world. Amen.

Jesus had named a certain mountain in Galilee to His disciples, where He would meet them after His resurrection, but we know neither the time of this meeting nor the location of the mountain. It had been His express command that they assemble there, and after they had received the confirmation of this word by the message of the women on Easter morning, they went to keep the appointment. When He appeared before them there, some of them fell down before Him in glad adoration, but others still were in doubt. They could neither believe the fact of His resurrection nor that it was actually their Lord who here appeared before them. Jesus therefore drew nearer that they might recognize His features more exactly. But principally He depended for the effect of His presence upon His words. The speech of Jesus is majestic, but His whole bearing was friendly and intended to take away all apprehension of whatever kind among them all. His final commission is a wonderful bit of solemn oratory. As He stands before them, in His spiritual body, true man as ever during His earthly life, but no longer in humility and weakness: all power in heaven above and on earth beneath is given to Him. He is the almighty God, with unlimited authority. And since this is true, therefore they, in going forth, in doing the work of their apostolic mission, should make disciples of all nations. The whole earth should be their sphere of activity. And this discipling should be done by two means of grace. First there is the means of making disciples by baptizing in the name of the Triune God, the Father, the Son, and the Holy Ghost; into the name, as confessing the name which summarizes the entire Christian creed. The second means of making disciples is that of teaching them to observe closely all things which Jesus has committed to His disciples, to expound to them the counsel of God to their salvation. Not human notions, but the Word of the Gospel, the inspired Word of God shall be the content of all preaching in the Church of Jesus Christ, no more, no less. And if His commission is carried out in this manner, then His promise also will stand secure, that He will be with us all the days until the end of time. When this age comes to its close, when He Himself will usher in the new age by the dawn of His Judgment Day, then only will the work of the Church have come to an end.

Summary.Jesus arises from the dead amidst the quaking of the earth, the angel shows the women the empty tomb and bids them bring the tidings to the disciples; Christ, appearing to the same women, confirms the message, while the chief priests and elders take steps to spread lies about the resurrection. Christ finally appears to His disciples in a body on a mountain in Galilee and gives them the great missionary command.

The Baptism Of Children

In view of the fact that the rights of children, so called and real, are being discussed more and more at teachers’ conventions, mothers’ meetings, neighborhood clubs, federations of woman’s clubs, and in countless other organizations, it seems almost like an anachronism to hear the objection to children’s baptism voiced time and again with great emphasis and bitterness.

For there is, first of all, the plain command of Christ with reference to children. "Make disciples of all nations," He says, Mat 28:19, and He mentions Baptism as the first method, not without a very good reason. There is His command to baptize the children, for they surely make up a considerable part of the nations. If the objection is made that children are not specifically named, we may ask: Are the women specifically named? And was it so self-evident in the days when the women were largely regarded as chattels that they should be placed on an equality with the men of the nation, presumably the representatives of the nation? The Apostle Paul says, Col 2:11: "Ye are circumcised with the circumcision made without hands. " And in verse 12 he explains this: "Buried with him in Baptism. " But if Baptism is to take the place of circumcision by such a close analogy, it follows that it is to be administered to children also. In his great sermon on Pentecost Day, Peter tells the multitude: "Repent, and be baptized every one of you. For the promise is unto you and to your children," Act 2:38-39. Again a plain command to include the children in the blessings of Baptism.

There is, furthermore, the fact that children can believe and do believe, which is an urgent reason for baptizing them. Christ says: "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whoso shall offend one of these little ones which believe in Me," Mat 18:2-6. There can be no clearer words than these to show that Christ regards them as believers in Him, and without faith in Him it would be impossible for them to enter into the kingdom of heaven. And again He says: "Suffer the little children to come unto Me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein," Mar 10:14-15. Human language can hardly be made plainer.

There are, in the next place, the facts of Scriptural history in support of the baptism of children. It would be doing outrage to the common understanding of the term, if the word "household," Act 16:15, or the expression: "He was baptized, and all his," Act 16:33, See verses 32 and 34, should exclude the children. There are, finally, the facts of the history of the early Church, which make child baptism appear as a custom which had always been practiced in the congregations. There was a difference, of course; those converted in adult life receiving Baptism at that time, and since that was the case in most of the mission-stations, it follows that adult baptism was more prevalent in the early centuries than child baptism. But it seems to have been the custom from the very first to baptize the children of Christian parents. A few examples will suffice to show this truth. Irenaeus, bishop of Lyons in the second century, says that infants and little ones, boys and youths, and aged persons are baptized. Origen, who lived a little later, writes that the Church had received the tradition to give Baptism to infants from the apostles. Accordingly, a council held in the city of Carthage, A. D. 253, declared that Baptism should be denied to no human being from his birth. This answer was given with reference to the question whether children should be baptized before the eighth day, or on that very day. Tertullian’s objection to infant baptism, at the end of the second century, shows that the practice was universal. Gregory of Nazianz, in the fourth century, demanded that infants be baptized at once, especially if there were any danger of their not living.

Our children belong to Christ, and to Him we bring them in Baptism.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

OUR LORD MEETS THE APOSTLES, AND MORE THAN FIVE HUNDRED BRETHREN, ON A MOUNTAIN IN GALILEE

“Then He appeared to more than five hundred brethren at once; many of whom remain till now, but some indeed have fallen asleep.” (1Co 15:6.)

Mat 28:16-20 : “And the eleven disciples departed into Galilee, into the mountain where Jesus commanded them. And seeing Him, they worshipped Him; but some doubted.” No one knows what mountain that was. As He appeared to them on the coast doubtless it was one of those mountains around the Sea of Galilee, and more likely to be the, Mount of Beatitudes, back of Capernaum; His headquarters the first two and a half years of His ministry.

“Jesus coming, spoke to them, saying, All authority is given unto Me in heaven and upon earth. Therefore, going, disciple 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, so many as I command you; and, 1o, I am with you all the days, unto the end of the age.” This is the Great Commission of our Lord to His apostles and their successors down to the end of the age. Let no one foolishly say, “The age of miracles is past,” since our Lord flatly contradicts all such fanaticism, assuring us that He is with us all the days, unto the end of the age. Where He is, miracle is the order of the day. The E. V., “Go...teach” is incorrect, the word being matheteusate, “make disciples of all the nations,” didaskontes, “teaching,”

occurring further on in the sentence. Hence, you see, baptizing and teaching are for the disciples, as you are not allowed to baptize a sinner, from the fact that God does not mark the devil’s hogs, but His own sheep; meanwhile you can not teach a dead man, and all sinners are dead. Then what can we do for the sinner? Our Lord plainly commands us to make disciples of them. How shall we do that? Preach, pray, sing, exhort, and work, as the Spirit leads you, till you get him truly and genuinely converted Then, being a disciple, he is ready for baptism and a place in the school of Christ — i. e., the Church — where he is to be taught the “way of the Lord more perfectly,” sanctified wholly, and thus become an assiduous student taught by the Holy Ghost and human instrumentality the deep things of God and the wonders of His kingdom.

TENTH AND ELEVENTH APPEARINGS OF OUR LORD

“Then He appeared to James, then to all the apostles.” (1Co 15:7.)

“To whom He presented Himself alive, after He suffered, in many manifestations, being seen by them through forty days, and speaking the things concerning the kingdom of God. And assembling them, He commanded them not to depart from Jerusalem, but to await the promise of the Father, which you heard from Me that John indeed baptized with water; but you shall be baptized of the Holy Ghost not many days hence. Then indeed they, having come together, asked Him, saying, Lord, at this time do You restore the kingdom to Israel? And He spoke these things to them, It is not for you to know the times or seasons, which the Father put in His own authority. But you shall receive the dynamite of the Holy Ghost having come on you, and you shall be witnesses, both in Jerusalem, in all Judea, and in Samaria, unto the uttermost part of the earth.” (Act 1:3-8.)

It is now the end of the forty days. In E. V., “power” occurs both in verses 7 and 8. In the original, the same word does not occur in these two verses as in the English, but exousia, “authority” or power, in verse 7, and dunamis, “dynamite” or power, in verse 8. Dunamis, “dynamite,” is the Pauline definition of “gospel” (Rom 1:16), and the word constantly used revelatory of the Pentecostal blessing. Power is the best English definition, but hardly strong enough. The rule of translation is, that when a word has been adopted in the English language, we no longer translate, but transfer. According to that rule, where dunamis occurs we would render it “dynamite,” as it has been adopted into the English language, with slight modification peculiar to Anglicization; whereas the E. V. translators could not so render it, from the simple fact that dynamite had not yet been discovered, and therefore dunamis had not been Anglicized. When men of science made this wonderful discovery of the greatest mechanical power the world had seen, finding no word in the English language strong enough, they went to the Greek, and took the most prominent word in the New Testament, being actually used to define gospel and the enduement of the Holy Ghost in His sanctifying power. You see, this heavenly dynamite, which came down at Pentecost and so empowered the disciples as to make them witness to all the world the wonders of full salvation, constitutes the very essence of Christian experience, and is here emphasized in the very valedictory of our crucified and risen Savior at the very hour of His ascension into glory, and is thus His own honored climax of the glorious redemptive scheme. Hence, we see, it becomes the burning message of every true gospel preacher, and the sine qua non of all doctrine and experience. Without this glorious, culminating truth, experienced in the heart and verified in the life, all profession is a failure.

You see here that when the apostles said to the Lord, “Do You at this time restore the king, down to Israel?” He simply answered, “It is not your privilege to know the periods or epochs, which the Father placed in His own authority.” The truth of the matter is, the Son Himself, as He says in His sermon on the Second Coming (Mark 8), did not at that time know the date when He should come in the glory of His kingdom. You know that if He had not been going to “come in His glory and restore the kingdom to Israel,” He would certainly there have corrected such a mistake on the part of His disciples. All those misapprehensions in reference to His crucifixion and resurrection He had already corrected, so that their minds were clear and cloudless on those great, salient facts of His Christhood. The statement of our Lord on this occasion warrants the conclusion that He led His disciples and ascended to heaven knowing that they were looking for Him “to restore the kingdom to Israel.” He never permitted mistakes and illusions to remain with His people. All the apostles lived and died looking for Jesus to return on the throne of His glory and “restore the kingdom to Israel.”

“And you shall be baptized with the Holy Ghost not many days hence.” This is a part of our Lord’s valedictory, spoken at the time of His ascension, and certainly will bear exhaustive analysis. You see the “fire” is not mentioned, confirming the fact that, like water, wind, and oil, it is a concomitant symbol of the Holy Ghost, always to be expected, recognized, and realized simply as an accompaniment of the Holy Ghost, and never separate from Him. When you separate any of the symbols from Him, you run headlong into fanaticism.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Chapter 21

The Gospel for all the Nations through "All the Days" - Mat_28:16-20

The brief concluding passage is all St. Matthew gives us of the thirty-nine days which followed the Resurrection and preceded the Ascension. It would seem as if he fully realised that the manifestations of these days belonged rather to the heavenly than to the earthly work of Jesus, and that therefore, properly speaking, they did not fall within his province. It was necessary that he should bear witness to the fact of the Resurrection, and that he should clearly set forth the authority under which the first preachers of the gospel acted. Having accomplished both, he rests from his long labour of love.

That the commission of the eleven was not restricted to this particular time and place is evident from notices in the other Gospels; {Mar_16:15, Luk_24:48, Joh_20:21-23; Joh_21:15-17} but we can see many reasons why this occasion was preferred to all others. We have already seen how natural it was that St. Matthew should call the attention of his readers to the appearances of the risen Lord in Galilee rather than to those in Jerusalem and its vicinity; and the more we think of it, the more do we see the appropriateness of his singling out this one in particular. It was the only formally appointed meeting of the Lord with His disciples. In every other case He came unannounced and unexpected; but for this meeting there had been a distinct and definite appointment.

This consideration is one of many which render it probable that this was the occasion referred to by St. Paul when our Lord was seen by above five hundred brethren at once; for on the one hand there was nothing but a definite appointment that would bring so large a company together at any one point, and on the other hand, when such an appointment was made, it is altogether natural to suppose that the news of it would spread far and wide, and bring together, not the eleven only, but disciples from all parts of the land, and especially from Galilee, where the greater number of them would no doubt reside. That St. Matthew mentions only the eleven may be accounted for by the object he has in view-viz., to exhibit their apostolic credentials; but even in his brief narrative there is one statement which is most easily understood on the supposition that a considerable number were present. "Some doubted," he says. This would seem altogether natural on the part of those to whom this was the only appearance; whereas it is. difficult to suppose that any of the eleven could doubt after what they had seen and heard at Jerusalem.

In any case, the doubts were only temporary, and were in all probability connected with the mode of His manifestation. As on other occasions, of which particulars are given in other Gospels, the Lord would suddenly appear to the assembled company; and we can well understand how, when first His form was seen, He should not be recognised by all; so that, while all would be solemnised, and bow in adoration, some might not be altogether free from doubt. But the doubts would disappear as soon as "He opened His mouth and taught them," as of old. To make these doubts, as some do, a reason for discrediting the testimony of all is surely the very height of perversity. All the disciples were doubters at the first. But they were all convinced in the end. And the very fact that it was so hard to convince them, when they were first confronted with so unexpected an event as the Lords appearing to them after His death, gives largely increased value to their unfaltering certainty ever afterwards, through all the persecution and sufferings, even unto death, to which their preaching the fact of the Resurrection exposed them.

As Galilee was the most convenient place for a large public gathering of disciples, so a mountain was the most convenient spot, not only because of its seclusion, but because it would give the best opportunity for all to see and hear. What mountain it was we can only conjecture. Perhaps it was the mount on which the great Sermon was delivered which gave the first outline sketch of the kingdom now to be formally established; perhaps it was the mount which had already been honoured as the scene of the Transfiguration; but wherever it was, the associations with the former mountain scenes in Galilee would be fresh and strong in the disciples minds.

The choice of a mountain in the north was moreover suitable as signalising the setting aside of Mount Zion and Jerusalem as the seat of empire. From this point of view we can see still another reason why St. Matthew, the Evangelist for the Jew, should mention the formal inauguration of the new kingdom in the north. The rejection of the Messiah by His own people had gone very deeply to the heart of the author of this Gospel. He certainly never obtrudes his feelings, even when they are strongest, as is most strikingly apparent in his calm record of the Passion itself; but there are many things which show how keenly he felt on this point. Recall how he tells us on the one hand that "Herod the king was troubled, and all Jerusalem with him," when the report was spread abroad that the Christ was born in Bethlehem, and on the other that the wise men from the East "rejoiced with exceeding great joy." Remember how he speaks of "Galilee of the Gentiles" as rejoicing in the great light which had been unnoticed or unwelcome in Jerusalem, and how he calls special attention to "the coasts of Caesarea Philippi," the utmost corner of the land, as the place where the Church was founded. And now, having recorded the Lords final and formal entry into the ancient capital to claim the throne of David, only to be despised and rejected, mocked and scourged and crucified, it is natural that, as the Evangelist for the Jew, he should pass away from what he often fondly calls "the holy City," but which is now to him an accursed place, to those calm regions of the north which were associated in his mind with the first shining of the light, with so many words of wisdom spoken by the Lord, with the doing of most of His mighty deeds, with the founding of the Church, and with the glory of the Transfiguration.

The words of the Lord on this last occasion are worthy of all that has gone before. Let all doubters ponder well the significance of this. Suppose for a moment that the story of the Resurrection had been only "the passion of a hallucinated woman," as Renan puts it, and then consider the position. No one of course denies that up to the moment of death there was a veritable Jesus, whose sayings and doings supplied the material for the history; but now. that the hero is dead and gone, where are the materials? The fishermen and publicans are on their own resources now. They have to make everything out of nothing. Surely, therefore, there must be now a swift descent; no more of those noble utterances to which we have been accustomed hitherto-only inventions of the poor publican now. No more breadth of view-only Jewish narrowness now. It was about this very time that the disciples asked, "Lord, wilt Thou at this time restore the kingdom to Israel?" Suppose, then, these men obliged themselves to invent a Great Commission, how narrow and provincial will it be!

Is there, then, such a swift descent? Are not the reported words of the risen Lord-not in this Gospel merely, but in all the Gospels-as noble, as impressive, as divine as any that have been preserved to us, from the years of His life in the flesh? Search through this Gospel, and say if there can be found anywhere an utterance that has more of the King in it, that is more absolutely free from all Jewish narrowness and from all human feebleness, than this Great Commission which forms its magnificent close. It is very plain that these simple artists have their subject still before them. Manifestly they are not drawing from imagination, but telling what they heard and saw.

There is an unapproachable majesty in the words which makes one shrink from touching them. They seem to rise before us like a great mountain which it would be presumption to attempt to scale. What a mighty range they take, up to heaven, out to all the earth, down to the end of time!-and all so calm, so simple, so strong, so sure. If, as He finished the Sermon on the Mount, the multitude were astonished, much more must these have been astonished who first listened to this amazing proclamation.

"All authority hath been given unto Me in heaven and on earth" (R.V). What words are these to come from One Who has just been put to death for claiming to be the king of the Jews? King of kings and Lord of lords is the title now He claims. And yet it is as Son of man He speaks. He does not speak as God, and say, "All authority is Mine": He speaks as the man Christ Jesus, saying, "All authority has been given unto Me"-given as the purchase of His pain: authority in heaven, as Priest with God-authority on earth, as King of men.

Having thus laid broad and deep and strong the foundations of the new kingdom, He sends the heralds forth: "Go ye therefore, and make disciples of all the nations, baptising them into the name of the Father and of the Son and of the Holy Ghost: teaching them to observe all things whatsoever I commanded you" (R.V). These are simple words and very familiar now, and a distinct effort is needed to realise how extraordinary they are, as spoken then and there to that little company. "All nations" are to be discipled and brought under His sway, -such is the commission; and to whom is it given? Not to Imperial Caesar, with his legions at command and the civilised world at his feet; not to a company of intellectual giants, who by the sheer force of genius might turn the world upside down; but to these obscure Galileans of whom Caesar has never heard, not one of whose names has ever been pronounced in the Roman Senate, who have excited no wonder either for intellect or learning even in the villages and countrysides from which they come, -it is to these that the great commission is given to bring the world to the feet of the crucified Nazarene. Imagine a nineteenth-century critic there, and listening. He would not have said a word. It would have been beneath his notice. A curl of the lip would have been all the recognition he would have deigned to give. Yes, how ludicrous it seems in the light of reason! But in the light of history is it not sublime?

The hidden power lay in the conjunction: "Go ye therefore." It would have been the height of folly to have gone on such an errand in their own strength; but why should they hesitate to go in the name and at the bidding of One to Whom all authority had been given in heaven and on earth? Yet the power is not delegated to them. It remains, and must remain with Him. It is not, "All authority is given unto you." They must keep in closest touch with Him, wherever they may go on this extraordinary mission. How this may be will presently appear.

The two branches into which the commission divides-"Baptising them into the name of the Father and of the Son and of the Holy Ghost," "Teaching them to observe all things whatsoever I commanded you"-correspond to the twofold authority on which it is based. By virtue of His authority in heaven, He authorises His ambassadors to baptise people of all nations who shall become His disciples "into the name of the Father and of the Son and of the Holy Ghost." Thus would they be acknowledged as children of the great family of God, accepted by the Father as washed from sin through the blood of Jesus Christ His Son, and sanctified by the grace of His Holy Spirit-the sum of saving truth suggested in a single line. In the same way by virtue of His authority on earth, He authorises His disciples to publish His commands so as to secure the obedience of all the nations, and yet not of constraint, but willingly, "teaching them to observe all things whatsoever I have commanded you."

Easily said; but how shall it be done? We can imagine the feeling of bewilderment and helplessness with which the disciples would listen to their marching orders, until all was changed by the simple and sublime assurance at the close: "And lo, I am with you alway, even unto the end of the world." This assurance is perhaps the strangest part of all, as given to a company, however small, who were to be scattered abroad in different directions, and who were commissioned to go to the very ends of the earth. How could it be-fulfilled? There is nothing in St. Matthews narrative to explain the difficulty. We know, indeed, from other sources what explains it. It is the Ascension-the return of the King to the heaven whence He came, to resume His omnipresent glory, by virtue of which alone He can fulfil the promise He has made.

This brings us to a question of considerable importance: Why is it that St. Matthew gives no record of the Ascension, and does not even hint what became of the risen Christ after this last recorded interview with His disciples? It seems to us that a sufficient reason is found in the object which St. Matthew had in view, which was to set forth the establishment of the kingdom of Christ upon earth as foretold by the prophets and expected by the saints of old; and inasmuch as it is Christs kingdom on earth which he has mainly in view, he does not call special attention to His return to heaven, but rather to that earthly fact which was the glorious result of it-viz., His abiding presence with His people on the earth. Had he finished his Gospel with the Ascension, the last impression left on the readers mind would have been of Christ in heaven at the right hand of God-a glorious thought indeed, but not the one it was his special aim and object to convey. But, concluding as he does, the last impression on the readers mind is of Christ abiding on the earth, and with all His people even to the end of the world-a most cheering, comforting, and stimulating thought. To the devout reader of this Gospel it is as if his Lord had never left the earth at all, but had suddenly clothed Himself with omnipresence, so that, however far apart His disciples might be scattered in His service, each one of them might at any moment see His face, and hear His voice of cheer, and feel His touch of sympathy, and draw on His reserve of power. Thus was it made quite plain, how they could keep in closest touch with Him to Whom was given all authority in heaven and on earth.

After all, is it quite torrent to say that St. Matthew omits the Ascension? What was the Ascension? We think of it as a going up; but that is to speak of it after the manner of men in the kingdom of heaven there is no geographical "up" or "down." The Ascension really meant the laying aside of earthly limitations and the resumption of Divine glory with its omnipresence and eternity; and is not this included in these closing words? May we not fancy one of these doubting ones (Mat_28:17), who trembled in the presence of that Form in which the Lord appeared to them upon the mount, recalling afterwards the supreme moment when the words "Lo, I am with you," entered into his soul, in language such as this:

"Then did the Form expand, expand-

I knew Him through the dread disguise,

As the whole God within His eyes

Embraced me"-

an embrace in which he remained, when the Form had vanished.

The Ascension is all in that wonderful "I am." It is not the first time we have heard it. Among His last words in Capernaum, when the Saviour was thinking of His Church in the ages to come, gathered together in companies in all the lands where disciples should meet in His name, the great thought takes Him for the moment out of the limitations of His earthly life; it carries Him back, or rather lifts Him up, to the eternal sphere from which He has come to earth, so that He uses not the future of time, but the present of eternity: "There am I in the midst of them". {Mat_18:20} A still more striking example has been preserved by St. John. When on one occasion He spoke of Abraham as seeing His day, the Jews interrupted Him with the question, "Thou art not yet fifty years old, and hast Thou seen Abraham?" Recognising in this a challenge of His relation to that timeless, dateless sphere from which He has come, He promptly replies, Before Abraham was, I am. It is as if a foreigner, speaking perfectly the language of the country of his adoption, were suddenly betrayed into a form of expression which marked his origin.

That was a momentary relapse, as it were, into the language of eternity; but this last "I am" marks a change in His relations to His disciples: it is the note of the new dispensation of the Spirit. These forty days were a transition time marked by special, manifestations-not wholly material as in the days of the Incarnation, nor wholly spiritual as in the days after Pentecost; but on the borderland between the two, so as to prepare the minds and hearts of the disciples for the purely spiritual relation which was thenceforward to be the rule. Whichever appearance was the last to any disciple would be the Ascension to him. To very many in that large gathering this would be the Saviours last appearance. It was in all probability the time when the great majority of the disciples bade farewell to the Form of their risen Lord. May we not, then, call this the Ascension in Galilee? And just as the parting on the Mount of Olives left as its deepest impression the withdrawal of the man Christ Jesus, with the promise of His return in like manner, so the parting on the mount in Galilee left as its deepest impression not the withdrawal of the human form, but the permanent abiding of the Divine Spirit-a portion of the truth of the Ascension quite as important as the other, and even more inspiring. No wonder that the great announcement which is to be the Christians title-deed, for all ages to come, of Gods unspeakable gift, should be introduced with a summons to adoring wonder: "Lo, I am with you alway, even unto the end of the world."

The Gospel ends by removing from itself all limitations of time and space, extending the day of the Incarnation to "all the days," enlarging the Holy Land to embrace all lands. The times of the Son of man are widened so as to embrace all times. The great name Immanuel {Mat_1:23} is now fulfilled for all the nations and for all the ages. For what is this finished Gospel but the interpretation, full and clear at last, of that great Name of the old covenant, the name Jehovah: "I am," "I am that I am"? {Exo_3:14} All of the Old Testament revelation is gathered up in this final utterance, "I am-with you"; and it has in it by anticipation all that will be included in that last word of the risen Saviour: "I am Alpha and Omega, the Beginning and the End, the First and the Last". {Rev_22:13}

This last sentence of the Gospel distinguishes the life of Jesus from all other histories, biographies or "remains." It is the one "Life" in all literature. These years were not spent "as a tale that is told." The Lord Jesus lives in His gospel, so that all who receive His final promise may catch the light of His eye, feel the touch of His hand, hear the tones of His voice, see for themselves, and become acquainted with Him Whom to know is Life Eternal. Fresh and new, and rich and strong, for "all the days," this Gospel is not the record of a past, but the revelation of a present Saviour, of One Whose voice sounds deep and clear across all storms of life: "Fear not: I am the First and the Last: I am He that liveth and was dead; and behold I AM ALIVE FOR EVERMORE."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Mat_28:16 The eleven disciples, in accordance with the directions given them, Mat_28:10, proceeded to Galilee, to the mountain, etc.

οὗ ἐτάξατο, κ.τ.λ.] an additional particular as to the locality in question, which the women received, Mat_28:10, and had subsequently communicated to the disciples. The οὗ, ubi, is to be regarded as also including the preceding whither (to go and abide there), Luk_10:1; Luk_22:10; Luk_24:28; Winer, p. 439 f. [E. T. 592]; Kühner, II. 1, p. 473.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 28:16-20 . The meeting in Galilee , peculiar to Mt.

Mat 28:16 . οἱ δὲ ἕνδεκα μ ., the eleven , not merely to discount Judas, but to indicate that what follows concerns the well-known Twelve (minus one), the future Apostles of the faith. εἰς τὸ ὄρος , to the mountain, a more specific indication of the locality than any previously reported. Conjectures have been made as to the mountain meant, e.g. , that on which the hill teaching was communicated. An interesting suggestion but unverifiable. οὗ , an adverb = ubi , used pregnantly so as to include quo : whither Jesus had bid them go, and where He wished them to remain. ἐτάξατο : if this points to an instruction given expressly by Jesus, it is strange that the evangelist has not recorded it. It rather seems to presuppose an understanding based on experiences of the Galilean ministry as to the rendezvous The meeting place would be some familiar haunt, recalling many past associations and incidents, only imperfectly recorded in the Gospels. If there was such a retreat among the mountains often resorted to, it would doubtless be the scene of the hill teaching, as well as of other unrecorded disciple experiences. The disciples would need no express direction to go there. Instinct would guide them.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ appeareth also to his Disciples, whom he maketh Apostles.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 16. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) Then the eleven disciples.—The writer passes over, for some reason which we cannot now discover, all the intermediate appearances, and passes on at once to that which connected itself with the mission and work of the Apostles, and through them of the universal Church.

Into a mountain.—Better, to the mountain. The words imply some more definite announcement than that of Mat_28:7; Mat_28:10, and therefore, probably, some intermediate meeting. We may think of the mountain as being one that had been the scene of former meetings between the Master and His disciples. They had seen Him there before, in the body of His humiliation. They were now to see Him in the body of His glory. (Comp. Php_3:21.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16, 17. Jesus appears to the Eleven in Galilee

Peculiar to St Matthew

16. a mountain] Rather, the mountain. Perhaps the highland behind Tell Hum or Capernaum (see map), the scene of their earliest intercourse with Christ, and the very spot where the New Law was first proclaimed. There the brethren, possibly five hundred in number [see Mat_28:9-10 (8) (9)], besides the Eleven, awaited the coming of the Great Shepherd (Mat_28:7). As the sacred form appeared on the familiar mountain side they threw themselves on the ground, doing homage to their Lord and God. But some doubted still. Then He drew more near and spake. And as the words sounded in their ears, we may believe they “knew His voice” and dismissed their doubts.

had appointed] Rather, appointed.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then the eleven disciples,.... For Judas was not only gone from them, but was dead; so that there were now but eleven of them: went

away into Galilee: not directly, as soon as the women had delivered their message; for Christ appeared to them the same day at Jerusalem; and so he did at the same place that week; see Joh 20:19, but some time, after this they went together into Galilee, according to Christ's direction both before and after his resurrection, Mat 26:32,

into a mountain where Jesus had appointed them; either before his death, or since he was risen; and very likely at one of the above interviews he had with them. This is generally thought to be Mount Tabor; but of this there is no proof, nor certainty: it might be the mountain near Capernaum, on which he taught, Mat 5:1, or that, if not the same with the other, near the sea of Galilee, where Christ fed four thousand with seven loaves, and a few fishes, Mat 15:29. A mountain was appointed for this meeting, both for solitariness and for sight; for here it was he was seen by above five hundred brethren at once, Co1 15:6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

Ver. 16. Went away into Galilee] They had seen him twice or thrice before at Jerusalem; yet took a long journey here into Galilee to see him again. "Whom having not seen ye love," 1Pe 1:8. Austin’s wish was to see Christum in carne, Christ in the flesh. But if we had known Christ after the flesh, yet, saith St Paul, "henceforth should we know him so no more," 2Co 5:16, since the comfortable presence of his Spirit is better than his corporal presence, and more to our benefit, Joh 16:7. By this it is, that "though now we see him not, yet believing, we rejoice with unspeakable and glorious joy," 1Pe 1:8, and must not think much of a journey, yea, though it be not to a mountain in Galilee, but to the heavenly hills, from whence comes our help, to see the King in his beauty, Christum regem videre in decore suo, which was Bede’s wish. Isa 33:17.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then the eleven disciples - Judas was dead, leaving but eleven of the original number of the apostles.

Into a mountain where Jesus lead appointed them - This “appointment” is recorded in Mat 26:32. On what particular mountain this was is not known. It is probable that Jesus, when he made the appointment, specified the place, which has been omitted by the evangelists. Matthew has omitted many appearances which Jesus made to his disciples which have been recorded by Luke, John, and Paul. See the harmony of the resurrection at the end of the chapter.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The eleven disciples went into Galilee, yet not till above eight days after. As to the order of Christ’s apparitions, in the gospels: He appeared first to Mary Magdalene, and to other devout women; the to St. Peter; next to two disciples going to Emmaus; after that to the apostles that were all together, except only St. Thomas. These apparitions were all on the very day he rose from the dead. We find also (John xx,) that eight days after he appeared to all the eleven apostles, Thomas being then present, to whom he said, put in thy finger hither, &c. This is generally thought to have happened at Jerusalem. When the apostles and disciples were gone into Galilee, he shewed himself to seven of them, as they were fishing on the lake of Tiberias (John xxi. 4.) We read also in this chap. (ver. 16,) that he appeared to them on a mountain in Galilee: what mountain is was we know not. It may be of this apparition that St. Paul says, (1 Corinthians xv. 6,) Then was he seen by more than five hundred brethren at once. He also tells us he appeared to St. James. See ver. 7. But when or where this was, is not mentioned. In fine, Christ till his ascension frequently appeared to them, and conversed with them. He taught them to understand the holy Scriptures, and all that belonged to their ministry: he gave them power to forgive sins: He sent his apostles as his heavenly Father had sent him. He gave in particular to St. Peter the charge over his whole flock: He promised to send down upon them the Holy Ghost; and to remain with them himself to the end of the world, i.e. with his Church. (Witham) --- It is supposed that then and there took place what St. Paul mentions, that Jesus Christ shewed himself to more than 500 of the brethren together. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The other evangelists mention several other appearances of Christ, which we shall consider when we come to them. This was in Galilee, upon Christ’s appointment either before or after his resurrection, we cannot certainly say when, or how. Some think (upon what grounds I know not, but because the evangelists mention no more) that this was the famous appearance mentioned by the apostles, when he was seen of above five hundred brethren at once, 1Co 15:6. The text speaks but of eleven that went into Galilee; it is possible more might meet him there, but we have no guidance of Scripture to conclude it. Some

worshipped him; but some doubted: Thomas we know did so, so might others: but some think that it had been better translated, ‘some had doubted’; I understand no sufficient reason for it, for it is not certain that this was after his other appearances mentioned by the other evangelists.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 16-20. Our Lord appears to the disciples in Galilee, and gives them a commission to teach and baptize. (Peculiar to St. Matthew; but comp. Mar_16:15-18)

Then the eleven disciples. There is no note of time in the original, which gives merely, But the eleven, etc. The meeting here narrated took place on some day after the first Easter week. The number "eleven" shows the loss of one of the sacred college, whose complement was not filled up till just before Pentecost. (Act_1:15-26) Went away into Galilee. St. Matthew takes pains to show the exact fulfilment of Christ"s very special injunction and promise concerning Galilee. (see vers. 7, 10, and notes there, and Mat_26:32) The evangelist"s object being to set forth Christ in his character as King and Lawgiver, he puts aside all other incidents in order to give prominence to this appearance, where Jesus announces his supreme authority (ver. 18), gives the commission to his apostles, and promises his perpetual presence (vers. 19, 20). Into a mountain (to orov , the mountain), where (ou instead of oi) Jesus had appointed them. We do not know the locality intended, though it must have been some spot familiar to the disciples, and was probably plainly designated at the time when Christ appointed the meeting. Some have fixed on Tabor as the scene of this revelation, others on the Mount of Beatitudes; but where nothing is stated it is best to lay aside conjecture and accept the designed indefiniteness. Many commentators have determined that this appearance on the Galilaean mountain was that mentioned by St. Paul, (1Co_15:6) as manifested to five hundred brethren at once. This is a mere conjecture, probable, but not certain. If it was the case, we must consider that St. Matthew singles out the eleven apostles as the most eminent among the company, and those to whom the Lord specially addressed the commission which he mentions. Of the five hundred brethren, St. Paul, writing some twenty years or more after this time, testifies that the greater number were still alive, only some having "fallen asleep." There never was, indeed, any historical fact the authenticity of which was more remarkably and irrefragably certified than the resurrection of Christ.

Vers. 16-20. The great meeting in Galilee.

I THE APPEARANCE OF THE LORD.

1. The place. This was the one only meeting by appointment. The other appearances of the risen Saviour were sudden and unexpected. Both St. Matthew and St. Mark tell us that the Lord, just before his agony, had announced to his apostles that, after he was risen again, he would go before them into Galilee. After the Resurrection the angel first, and, then the Lord himself, had made the same appointment. Evidently it was a meeting of especial importance; the preparation for it, its striking circumstances, the fact that it is the only meeting with the apostles recorded by the first evangelist, invest it with peculiar solemnity. The Lord had chosen some mountain in Galilee as the place of meeting. Thither came the eleven disciples probably only the eleven. Some have thought that this meeting is the appearance mentioned by St. Paul in 1Co_15:6, when more than five hundred disciples, most of whom were living when St. Paul wrote, saw the risen Savior. But it seems altogether improbable that the presence of so great a number should have been left unnoticed, that the evangelist should have mentioned only the eleven apostles, when there was an assembly of more than five hundred gathered round the Lord.

2. The effect of the Lords first appearance. They worshipped him. Before the Resurrection we read from time to time that others worshipped him; we are not told that the apostles did so. Now they felt the majesty of his Person. "When they saw him, they worshipped." We know not how he appeared, whether suddenly, as at other times, or standing afar off on the mountain-top, or possibly in the air above them. Certainly he appeared in the glory of his resurrection body the body of his glory, (Php_3:21) the same, yet not the same, with that body which was born of the Virgin Mary, which had hung upon the cross, which had lain in the tomb of Joseph; the same, as the risen bodies of his saints will be the same with their present corruptible bodies; yet not the same, as the spiritual body will differ from the natural body. The Lord appeared; and the glory of his presence filled the hearts of the apostles with unwonted awe and reverence. They prostrated themselves before him in lowliest adoration, offering up that worship which the kneeling Church offers to the risen Lord at all times, especially on that day which is his; and with deepest thankfulness, with most devoted love, with most fervent adoration on that greatest of festivals, when we commemorate the resurrection of Christ our Lord from the dead. But, the apostle tells us with the characteristic truthfulness and simplicity of Holy Scripture, "some doubted." We are not told what their doubts were. It was not sinful, obstinate doubt; for the Lord came nearer and dispelled it; he did not reprove them. It may possibly have been doubted whether worship should be offered to him; and, if so, the Lord"s first words, "All power is given unto me," may be regarded as an answer to that unspoken doubt. More probably it was doubt of his identity when they first saw him. None of the eleven could then doubt the fact of the Resurrection. But when they first saw the glorious form in the distance, some of them failed to recognize the Lord; just as they knew him not at first on the Sea of Galilee, when he came to them walking upon the water; as Mary Magdalene "knew not that it was Jesus," when first she saw the risen Lord. He came nearer in his gracious love, he came and spoke unto them. None could doubt longer, when they saw him close at hand, when they heard the well known tones of that much-loved voice. So Christian men doubt sometimes now whether the Lord has really called them, whether they have the high privilege of his presence. He will not leave them in doubt if they love him and keep his word. He will come nearer; he will fulfil his blessed promise, manifesting himself to them as he doth not unto the world.

II THE LORD"S WORDS.

1. He talked to them. The Greek word implies more than a short, set speech. He said, doubtless, much more than the evangelist has recorded. We know that the Lord did and said many things which are not written in this book; but God has provided for the preservation of all that is necessary for our faith and for our salvation. "These things are written, that we might believe that Jesus is the Christ, the Son of God; and that believing we might have life through his Name.

2. The mediatorial kingdom. "All authority was given to me," said the risen Saviour, the Lord Jesus Christ, perfect God and perfect Man. It was given long ago in the eternal purpose of the blessed Trinity. It had been announced in prophecy, more or less clearly, from the time when sin first entered into the world, when it was foretold that the Seed of the woman should bruise the serpent"s head. Now it was given. "To this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and living." That kingdom was won by his death, sealed and ratified by his resurrection. It was because he took upon himself the form of a servant, and became obedient unto death, that God highly exalted him, and gave him the Name which is above every name, that every tongue should confess that Jesus Christ is Lord. He is King over the kingdom of heaven which he established. "He must reign till he hath put all enemies under his feet." His authority is unlimited; he is "the Head of all principality and power." His authority extends over the heavenly host: "Angels, authorities, and powers are made subject unto him". (1Pe_3:22) The angels were bidden to worship him at his incarnation. (Heb_1:6) They are his ministers; his angels he called them, even in the days of his flesh. (Mat_13:41) He employs them for the service of his kingdom, for the saving of souls. His authority extends over all the earth. All souls are his, bought with his blood; all are bound to render to him obedience, honour, worship. In his Name every knee must bow. All hearts must be yielded up to him in willing love and reverence, for the cross has lifted him up to the eyes of the world as the Incarnate Love, and the Resurrection proves that that Sacrifice of holiest love has been accepted by the Father.

3. The apostolic commission. As the Lord"s authority extended over all the earth, so should the commission of his apostles. The limits assigned to their first mission (Mat_10:5) are now withdrawn. Because all authority was his, they were now to go forth in his Name and in virtue of that worldwide authority. They were to "go into all the world, and preach the gospel to every creature;" they were to "make disciples of all the nations." It seems a strange injunction when we think that it was delivered to eleven poor, humble, unlearned Jews; but not strange when we remember who gave that solemn charge the Lord whom all the angels worship, "who is over all, God blessed forever." His servants speak in his Name by his authority; the humbler they are, the more deeply they abase themselves and feel their own weakness and sinfulness, the more effectually does his grace work in them: "My strength is made perfect in weakness," saith the Lord. And the answer of his servants, in faith and self-abasement, is, "I can do all things through Church that strengtheneth me." From this time the Church of Christ was to be catholic, universal, open to all who would believe in the Lord Jesus Christ. "This gospel of the kingdom shall be preached in all the world for a witness unto all nations." The apostles were to begin the work of gathering all nations into the kingdom of heaven, which is the Church of Christ. And that:

(1) By baptizing them. We have here the institution of the sacrament of baptism. It is the initiatory sacrament of Christianity. In the ordinary course of things it will precede Christian teaching, though whenever it has not been administered in infancy, candidates must be prepared by careful instruction. In virtue of our baptism we become disciples, scholars in the school of Christ. Our baptism binds us to learn of him, to sit at his feet and hear his Word, to follow him, imitating his great example, walking in the blessed steps of his most holy life. And Christian baptism is into the Name of the Father, and of the Son, and of the Holy Ghost. It is not only in the Name of Christ, (as Act_10:48) that is, by his authority; nor only on the Name of Jesus Christ, (as Act_2:38, if epi be the right reading there) that is, on condition of a confession of Christ, of faith in him; but it is also into the one Name of the blessed Trinity. The children of Israel were baptized into Moses, (1Co_10:2) that is, into the society of which Moses was the head into his authority. We are baptized into the Name of God, into that Church which is his, called by his Name; into the family of God the Father, into the mystical body of Christ the Son, into the communion of the Holy Ghost. The Name is One, and yet Three. "The Lord our God is one God." Yet in that eternal unity there is a Trinity of Persons. Into this mysterious, this awful Name, we are baptized. May he whose name we bear keep us steadfast in the true faith of his holy gospel!

(2) By teaching them. Baptism is an initiatory rite. Teaching must follow. Christ"s apostles, Christ"s ministers, must teach, not by word only, but by holy example, and that continually, perseveringly. They must teach all things whatsoever the Lord commanded; not merely this or that favourite doctrine, but the whole range of Scripture truth. They must keep nothing back, but "declare the whole counsel of God the doctrine of the sovereignty of God and the fact of human free will and responsibility; the doctrine of justification by faith and the necessity of good works; a simple reliance on the merits and death of Christ, and the absolute necessity of holiness of heart and life; the doctrines of grace and the doctrine of the sacraments; all the truths of the Christian religion, all the practical duties of the Christian life, must have their due place in the teaching of the Church.

4. The last promise. "Behold, I am with you always." It is a repetition of the promise made before his sufferings: "I will come again, and your heart shall rejoice, and your joy no man taketh from you." The Lord had come again. He would never again leave his servants; he would be with them always, all the days, all the appointed days of the world"s history, to the consummation of all things. Not one day would he be absent from them. Though after the Ascension they would see him no more with the outward eye, he would be with them by his Spirit, dwelling in their hearts, present always, every day; present in the administration of the sacraments which he had ordained, giving by that presence virtue and efficacy to those outward visible signs which without that presence could convey no inward and spiritual grace; present in their teaching, guiding them into all truth, filling them with zeal and ardent love for souls, giving them the eloquence of deep conviction, the inspired eloquence which comes from the promptings of the Holy Spirit; present always in the daily life of faith and obedience and self-sacrifice, and that forever unto the end, not only in apostolic times, but present now; present with us, if we are faithful; present as surely and certainly as he was with the apostles whom he had chosen; present with those who have succeeded the apostles in the ministry; present to help them in the administration of the sacraments, in their public teaching, in the daily ministrations; present with all faithful Christians, and that all the days, at all times, in joy and health and prosperity, in sorrow, in sickness, in bereavements, in the hour of death; present always, guiding, teaching, comforting, encouraging, making all things work together for good to them that love God, to them who are the called according to his purpose. The Church may well say "Amen" to that gracious promise. "Amen, even so come, Lord Jesus; be with us always according to thy blessed Word; for without thee we can do nothing, and in thy presence is the fulness of joy.

LESSONS.

1. The soul that sees the Lord falls down before him in adoring worship. Oh, may we see him now by faith, that we may worship in spirit and in truth!

2. If we come to him in earnest supplication, he will draw near to us, he will remove our doubts and perplexities.

3. All power is his: in earth, then let us obey him and imitate him in love and reverence; in heaven, then let us trust in him in the full assurance of faith. He can prepare a place for his chosen in the many mansions of his Father"s house.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To the mountain where Jesus had appointed them - This was probably Mount Tabor, where, (it is commonly supposed) he had been before transfigured. It seems to have been here also, that he appeared to above five hundred brethren at once.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The meeting of our Saviour and his apostles upon a mountain in Galilee, was an appointed and general meeting. The mountain is supposed to be that near Capernaum, where he made that famous sermon, called, The sermon on the mount: and the meeting is supposed to be appointed as a general rendezvouz for confirming the faith of all his disciples in the certainty of his resurrection. Possibly our Lord appointed this place in Galilee, so far from Jerusalem, that his disciples might without danger come thither to see their Saviour alive again, after his crucifixion.

This is judged to be that famous appearance of which St. Paul speaks, When he was seen of above five hundred brethren at once. 1Co 15:6 And those who say him worshipped him, who before had doubted.

Learn hence, That when faith is once satisfied, and sees Christ to be God, it engages the soul to worship him. Divine worship is due to Christ upon account of his divine nature. No creature can be the object of divine worship, therefore they who worship Christ by praying to him, and yet deny him to be God, are certainly idolaters. If Christ had an angelic nature, that had not made him capable of divine worship: for adoration is founded only on divinity, and what is but human or angelical, is not adorable.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXLI. Eighth Appearance of Jesus].

CXLI. EIGHTH APPEARANCE OF JESUS. (A mountain in Galilee.) aMATT. XXVIII. 16, 17; eI. COR. XV. 6.

a16 But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. f6 then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep; a17 And when they saw him, they worshipped him; but some doubted. [Though Matthew speaks of only eleven being present at this appearance, yet as it was the oft-promised meeting by appointment and as the women and disciples generally shared in the promise ( Mat_28:7-10), we have no doubt that it was the meeting mentioned by Paul the account of which we have here blended with Matthew. As to the doubts, we may explain them in three ways: 1. Among so large a number as five hundred some would likely be skeptical. 2. It would take Jesus some time to draw near enough to all to convince each one of his identity. Some, therefore, would doubt until they were thus convinced by Jesus coming to them and speaking to them, as the first clause of the next section shows that he did. 3. Matthew records no other appearance to the apostles save this one, and it seems to us reasonable to think that he here notes the doubts of Thomas, and connects them with the appearance of Jesus generally. He could not well say "had doubted," for he records no other appearance where they had opportunity to doubt. The history of the eleven sustains this view, for there [761] were no doubters among them at Pentecost. According to Paul, many of these brethren were still alive when he wrote his epistle to the Corinthians, which is commonly accepted to have been in the spring of A. D. 57.]

[FFG 761-762]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

16. The eleven disciples went away into Galilee. The time when they went to Galilee is not stated, though we learn from John 20:26 that they remained in Judea for over a week after the resurrection. Of the appearances in Galilee we have three accounts: the brief one here, which describes the official meeting of the Lord with the entire body of disciples: the one by the sea, described in John 21, and the reference by Paul in 1 Cor. 15:6. The eleven went into Galilee because the Lord had commanded them to do so. Into a mountain where Jesus had appointed. The Revision says, “the mountain,” which is correct. The Lord had named the mountain where he should meet them, and had probably also appointed the time. The object of the appointment was probably to secure a general meeting of his disciples.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This begins the account of Jesus meeting with his disciples after his resurrection.

they worshiped him, but some doubted

Possible meanings are 1) they all worshiped Jesus even though some of them doubted, or 2) some of them worshiped Jesus, but others did not worship him because they doubted.

but some doubted

It can be stated explicitly what the disciples doubted. AT: "some doubted that he was really Jesus and that he had become alive again" (See: Assumed Knowledge and Implicit Information)

translationWords

the twelve

disciple

Galilee

Jesus

worship

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16, 17. JESUS APPEARS TO THE ELEVEN IN GALILEE

Peculiar to St Matthew

16. τὸ ὄρος. The mountain. Perhaps the highland behind Tell Hum or Capernaum (see map), the scene of their earliest intercourse with Christ, and the very spot where the New Law was first proclaimed. There the brethren, possibly five hundred in number [see Mat 28:9-10 (8) (9)], besides the Eleven, awaited the coming of the Great Shepherd (Mat 28:7). As the sacred form appeared on the familiar mountain side they threw themselves on the ground, doing homage to their Lord and God. But some doubted still. Then He drew more near and spake. And as the words sounded in their ears, we may believe they ‘knew his voice’ and dismissed their doubts.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16-20.] Appearance of the Lord on a mountain in Galilee. This journey into Galilee was after the termination of the feast, allowing two first days of the week, on which the Lord appeared to the assembled Apostles (Joh 20:19, Joh 20:26), to elapse. It illustrates the imperfect and fragmentary nature of the materials out of which our narrative is built, that the appointment of this mountain as a place of assembly for the eleven has not been mentioned, although τὸ ὄρος οὗ seems to imply that it has. Stier well remarks (Reden Jesu, vii. 209) that in this verse Matthew gives a hint of some interviews having taken place previously to this in Galilee. And it is important to bear this in mind, as suggesting, if not the solution, at least the ground of solution, of the difficulties of this passage. Ver. 17 seems to present an instance of this imperfect and fragmentary narrative. The impression given by it is that the majority of the eleven worshipped Him, but some doubted (not, whether they should worship Him; which is absurd and not implied in the word. On οἱ δέ, cf. ch. 26:67. ᾧχοντο εἰς Δεκέλειαν, οἱ δʼ ἐς Μέγαρα, Xen. Hell. i. 2. 14: see also Anab. i. 5. 13). This however would hardly be possible, after the two appearances at Jerusalem in Joh_20. We are therefore obliged to conclude that others were present. Whether these others were the ‘500 brethren at once’ of whom Paul speaks 1Co 15:6, or some other disciples, does not appear. Olshausen and Stier suppose, from the previous announcement of this meeting, and the repetition of that announcement by the angel, and by our Lord, that it probably included all the disciples of Jesus; at least, all who would from the nature of the case be brought together.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. And the eleven disciples went to Galilee, to the mountain where Jesus appointed to them.]

(M?)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.