Text -- Matthew 28:1-19 (NET)

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. 28:2 Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it. 28:3 His appearance was like lightning, and his clothes were white as snow. 28:4 The guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus, who was crucified. 28:6 He is not here, for he has been raised, just as he said. Come and see the place where he was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him. 28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

The Guards’ Report

28:11 While they were going, some of the guard went into the city and told the chief priests everything that had happened. 28:12 After they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 28:13 telling them, “You are to say, ‘His disciples came at night and stole his body while we were asleep.’ 28:14 If this matter is heard before the governor, we will satisfy him and keep you out of trouble.” 28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day.

The Great Commission

28:16 So the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When they saw him, they worshiped him, but some doubted. 28:18 Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 28:19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 28:1

Now late on the sabbath as it began to dawn toward the first day of the week ( opse de sabbatōn , tēi epiphōskousēi eis mian sabbatōn ).

This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six p.m., this visit by the women was made "to see the sepulchre"(theorēsai ton taphon ). They had seen the place of burial on Friday afternoon (Mar 15:47; Mat 27:61; Luk 23:55). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luk 23:56), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mar 16:1). Both Matthew here and Luke (Luk 23:54) use dawn (epiphōskō ) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has epiphōskō in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of "dawn"is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women?

Robertson: Mat 28:2

There was a great earthquake ( seismos egeneto megas ).

Clearly not the earthquake of Mat 27:51. The precise time of this earthquake is not given. It was before sunrise on the first day of the week when the women made the next visit. Matthew alone relates the coming of the angel of the Lord who rolled away the stone and was sitting upon it (apekulise ton lithon kai ekathēto epanō autou ). If one is querulous about these supernatural phenomena, he should reflect that the Resurrection of Jesus is one of the great supernatural events of all time. Cornelius ... Lapide dares to say: "The earth, which trembled with sorrow at the Death of Christ as it were leaped for joy at His Resurrection."The Angel of the Lord announced the Incarnation of the Son of God and also His Resurrection from the grave. There are apparent inconsistencies in the various narratives of the Resurrection and the appearances of the Risen Christ. We do not know enough of the details to be able to reconcile them. But the very variations strengthen the independent witness to the essential fact that Jesus rose from the grave. Let each writer give his own account in his own way. The stone was rolled away not to let the Lord out, but to let the women in to prove the fact of the empty tomb (McNeile).

Robertson: Mat 28:3

Appearance ( eidea ).

Here only in the N.T. Compare morphē and schēma .

Robertson: Mat 28:4

The watchers did quake ( eseisthēsan hoi tērountes ).

And no wonder that they became as dead men and fled before the women came.

Robertson: Mat 28:5

Unto the women ( tais gunaixin ).

According to John, Mary Magdalene had left to go and tell Peter and John of the supposed grave robbery (Joh 20:1.). But the other women remained and had the interview with the angel (or men, Luke) about the empty tomb and the Risen Christ.

Robertson: Mat 28:5

Jesus the Crucified ( Iēsoun ton estaurōmenon ).

Perfect passive participle, state of completion. This he will always be. So Paul will preach as essential to his gospel "and this one crucified"(kai touton estaurōmenon , 1Co 2:2).

Robertson: Mat 28:6

Risen from the dead ( ēgerthē apo tōn nekrōn ).

Robertson: Mat 28:6

Jesus the Risen.

This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2Ti 2:8), "Jesus Christ risen from the dead"(Iēsoun Christon egēgermenon ek nekrōn ). They were afraid and dazzled by the glory of the scene, but the angel said, "Come, see the place where the Lord lay"(deute idete ton topon hopou ekeito ho Kurios ). Some MSS. do not have ho Kurios , but he is the subject of ekeito . His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb.

Robertson: Mat 28:7

He goeth before you into Galilee ( proagei humas eis tēn Galilaian ).

Jesus did appear to the disciples in Galilee on two notable occasions (by the beloved lake, John 21, and on the mountain, Mat 28:16-20). Probably before the women were permitted to tell this story in full to the disciples who scouted as idle talk (Luk 24:11) their first accounts, Jesus appeared to various disciples in Jerusalem on this first great Sunday. Jesus did not say that he would not see any of them in Jerusalem. He merely made a definite appointment in Galilee which he kept.

Robertson: Mat 28:8

With fear and great joy ( meta phobou kai charas megalēs ).

A touch of life was this as the excited women ran quickly (tachu edramon ) as they had been told "to bring his disciples word"(apaggeilai tois mathētais autou ). They had the greatest piece of news that it was possible to have. Mark calls it fear and ecstasy. Anything seemed possible now. Mark even says that at first they told no one anything for they were afraid (Mar 16:9), the tragic close of the text of Mark in Aleph and B, our two oldest manuscripts. But these mingled emotions of ecstasy and dread need cause no surprise when all things are considered.

Robertson: Mat 28:9

Jesus met them ( Iēsous hupēntēsen autais ).

Came suddenly face to face (antaō , hupo ) with them as they brooded over the message of the angel and the fact of the empty tomb (associative instrumental, autais ). Cf. Mat 8:34; Mat 24:1-6. Probably the lost portion of Mark’ s Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary "Hail"(chairete ). They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (Joh 20:17). It was a great moment of faith and cheer.

Robertson: Mat 28:10

Fear not ( mē phobeisthe ).

They were still afraid for joy and embarrassment. Jesus calms their excitement by the repetition of the charge from the angel for the disciples to meet him in Galilee. There is no special mention of Peter ("and Peter") as in Mar 16:7, but we may be sure that the special message to Peter was delivered.

Robertson: Mat 28:11

Told unto the chief priests ( apēggeilan tois archiereusin ).

These Roman soldiers had been placed at the disposal of the Sanhedrin. They were probably afraid also to report to Pilate and tell him what had happened. They apparently told a truthful account as far as they understood it. But were the Sanhedrin convinced of the resurrection of Jesus?

Robertson: Mat 28:12

They gave large money ( arguria hikana edōkan ).

The use of the plural for pieces of silver (arguria ) is common. The papyri have many instances of hikana for considerable (from hikanō , to reach to, attain to). These pious Sanhedrists knew full well the power of bribes. They make a contract with the Roman soldiers to tell a lie about the resurrection of Jesus as they paid Judas money to betray him. They show not the slightest tendency to be convinced by the facts though one had risen from the dead.

Robertson: Mat 28:13

Stole him away while we slept ( eklepsan auton hēmōn koimōmenōn ).

Genitive absolute. An Irish bull on the face of it. If they were asleep they would not know anything about it.

Robertson: Mat 28:14

We will persuade him, and rid you of care ( hēmeis peisomen kai humas amerimnous poiēsomen ).

They would try money also on Pilate and assume all responsibility. Hence the soldiers have no anxiety (amerimnous , alpha privative and merimnaō , to be anxious). They lived up to their bargain and this lie lives on through the ages. Justin ( Dial. 108) accuses the Jews of spreading the charge. Bengel: Quam laboriosum bellum mendacii contra veritatem .

Robertson: Mat 28:14

It was spread about ( diephēmisthē )

diligently by the Jews to excuse their disbelief in the Messiahship of Jesus.

Robertson: Mat 28:17

But some doubted ( hoi de edistasan ).

From dis (in two, divided in mind). Cf. Mat 14:31. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1Co 15:6). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped (prosekunēsan ) Jesus as the women had done (Mat 28:9). He is now their Risen Lord and Saviour.

Robertson: Mat 28:18

All authority ( pāsa exousia ).

Jesus came close to them (proselthōn ) and made this astounding claim. He spoke as one already in heaven with a world-wide outlook and with the resources of heaven at his command. His authority or power in his earthly life had been great (Mat 7:29; Mat 11:27; Mat 21:23.). Now it is boundless and includes earth and heaven.

Robertson: Mat 28:18

Hath been given ( edothē )

is a timeless aorist (Robertson, Grammar , pp. 836f.). It is the sublimist of all spectacles to see the Risen Christ without money or army or state charging this band of five hundred men and women with world conquest and bringing them to believe it possible and to undertake it with serious passion and power. Pentecost is still to come, but dynamic faith rules on this mountain in Galilee.

Robertson: Mat 28:19

All the nations ( panta ta ethnē ).

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

Vincent: Mat 28:3

Countenance ( εἰδέα )

Rev., more correctly, appearance. The word occurs nowhere else in the New Testament. It does not refer to the face alone, but to the general aspect. Wyc., looking.

Vincent: Mat 28:3

As lightning

In effulgence. Each evangelist's account of the resurrection emphasizes different particulars. Matthew alone notes the outward glory, the earthquake, the agency of the angel, and the impotence of the military and priestly power to crush the new faith. He only notices the adoration of the risen Lord before his ascension, and traces to its origin the calumny current among the Jews to this day.

Vincent: Mat 28:7

He goeth before you ( προάγει )

He is in the act of going. See on Mat 26:32.

Vincent: Mat 28:9

All hail ( χαίρετε )

The ordinary Greek form of situation.

Vincent: Mat 28:12

Large money ( ἀργύρια ἱκανὰ )

Lit., sufficient money . Enough to bribe them to invent a lie.

Vincent: Mat 28:14

We will persuade ( πείσομεν )

i.e., satisfy or appease. Compare Gal 1:10. " Do I conciliate men or God?"

Vincent: Mat 28:14

Secure you ( ὑμᾶς ἀμερίμνους ποιήσομεν )

Lit., make you without care. The word secure, however, is, etymologically, a correct rendering. It is from the Latin se = sine , without, and cura, care. It has passed into the popular meaning to make safe. Compare 1Co 7:32. " I would have you to be free from cares " (Rev.).

Vincent: Mat 28:17

Worshipped ( προσεκύνησαν )

As in Mat 28:9. Prostrated themselves. The first time that the disciples are described as doing so.

Vincent: Mat 28:18

Came to

Mat 28:17 evidently describes the impression made by seeing him at a distance. Possibly from feelings of modesty they had not ventured close to him. Jesus now approaches and addresses them.

Vincent: Mat 28:18

Spake - saying ( ἐλάλησεν - λέγων )

Two different words are here used to express speech, with a nice distinction which can hardly be conveyed without paraphrase. The verb λαλεῖν is used of speaking, in contrast with or as a breaking of silence, voluntary or imposed. Thus the dumb man; after he was healed, spake (ἐλάλησεν ); and Zacharias, when his tongue was loosed, began to speak (ἐλάλει ). In the use of the word the writer contemplates the fact rather than the substance of speech. Hence it is used of God (Heb 1:1), the point being, not what God said, but the fact that he spake to men. On the contrary, λέγειν , refers to the matter of speech. The verb originally means to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse. Here, then, we have Jesus first breaking silence (ελάλησεν ), and then discoursing (λέγων ) .

Vincent: Mat 28:18

Power ( ἐξουσία )

Better, authority, as Rev.

Vincent: Mat 28:18

Is given ( ἐδόθη )

Lit., was given, by the divine decree.

Vincent: Mat 28:19

Teach ( μαθητεύσατε )

Rev., rightly, make disciples of .

Vincent: Mat 28:19

In the name ( εἰς τὸ ὄνομα )

Rev., correctly, " into the name." Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Mat 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Act 2:38). 2. Into, denoting union or communion with, as Rom 6:3, " baptized into Christ Jesus; into his death;" i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. Eἰς , into, is the preposition commonly used with baptize. See Act 8:16; Act 19:3, Act 19:5; 1Co 1:13, 1Co 1:15; 1Co 10:2; Gal 3:27. In Act 2:38, however, Peter says, " Be baptized upon (ἐπὶ ) the name of Jesus Christ; and in Act 10:48, he commands Cornelius and his friends to be baptized in (ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name (ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of a charm. The name, as in the Lord's Prayer (" Hallowed be thy name" ), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter.

Vincent: Mat 28:19

Alway ( πάσας τὰς ἡμέρας )

Lit., all the days. Wyc., in all days.

Wesley: Mat 28:1

Mar 16:1; Luk 24:1; Joh 20:1

Wesley: Mat 28:2

St. Luke and St. John speak of two angels that appeared: but it seems as if only one of them had appeared sitting on the stone without the sepulchre, and then going into it, was seen with another angel, sitting, one where the head, the other where the feet of the body had lain.

Wesley: Mat 28:6

Probably in speaking he rose up, and going before the women into the sepulchre, said, Come, see the place. This clearly reconciles what St. John relates, Joh 20:12, this being one of the two angels there mentioned.

Wesley: Mat 28:7

In his solemn appearance to them all together. But their gracious Lord would not be absent so long: he appeared to them several times before then. Lo, I have told you - A solemn confirmation of what he had said.

Wesley: Mat 28:9

The word in its primary sense means, "Rejoice:" in its secondary and more usual meaning, "Happiness attend you."

Wesley: Mat 28:10

I still own them as such, though they so lately disowned and forsook me.

Wesley: Mat 28:13

Is it possible, that any man of sense should digest this poor, shallow inconsistency? If ye were awake, why did you let the disciples steal him? If asleep, how do you know they did?

Wesley: Mat 28:16

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.

Wesley: Mat 28:18

Even as man. As God, he had all power from eternity.

Wesley: Mat 28:19

Make them my disciples. This includes the whole design of Christ's commission. Baptizing and teaching are the two great branches of that general design. And these were to be determined by the circumstances of things; which made it necessary in baptizing adult Jews or heathens, to teach them before they were baptized; in discipling their children, to baptize them before they were taught; as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. Mar 16:15.

JFB: Mat 28:1

After the Sabbath, as it grew toward daylight.

JFB: Mat 28:1

Luke (Luk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mar 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus.

JFB: Mat 28:1

"the mother of James and Joses" (see on Mat 27:56; Mat 27:61).

JFB: Mat 28:1

With a view to the anointing of the body, for which they had made all their preparations. (See on Mar 16:1-2).

JFB: Mat 28:1

That is, there had been, before the arrival of the women.

JFB: Mat 28:1

And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.

JFB: Mat 28:3

Appearance.

JFB: Mat 28:3

The one expressing the glory, the other the purity of the celestial abode from which he came.

JFB: Mat 28:4

Is the sepulchre "sure" now, O ye chief priests? He that sitteth in the heavens doth laugh at you.

JFB: Mat 28:5

The "ye" here is emphatic, to contrast their case with that of the guards. "Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men (Mat 28:4); but ye that have come hither on another errand, fear not ye."

JFB: Mat 28:5

Jesus the Crucified.

JFB: Mat 28:6

See on Luk 24:5-7.

JFB: Mat 28:6

As in Mat 11:28.

JFB: Mat 28:6

Charming invitation! "Come, see the spot where the Lord of glory lay: now it is an empty grave: He lies not here, but He lay there. Come, feast your eyes on it!" But see on Joh 20:12.

JFB: Mat 28:7

For a precious addition to this, see on Mar 16:7.

JFB: Mat 28:7

To which those women belonged (Mat 27:55).

JFB: Mat 28:7

This must refer to those more public manifestations of Himself to large numbers of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this (Mat 28:9-10).

JFB: Mat 28:7

Behold, ye have this word from the world of light!

JFB: Mat 28:8

Mark (Mar 16:8) says "they fled."

JFB: Mat 28:8

How natural this combination of feelings! See on a similar statement of Mar 16:11.

JFB: Mat 28:8

"Neither said they anything to any man [by the way]; for they were afraid" (Mar 16:8).

Appearance to the Women (Mat 28:9-10).

This appearance is recorded only by Matthew.

JFB: Mat 28:9

The usual salute, but from the lips of Jesus bearing a higher signification.

JFB: Mat 28:9

How truly womanly!

JFB: Mat 28:10

What dear associations would these familiar words--now uttered in a higher style, but by the same Lips--bring rushing back to their recollection!

JFB: Mat 28:10

The brethren here meant must have been His brethren after the flesh (compare Mat 13:55); for His brethren in the higher sense (see on Joh 20:17) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him.

The Guards Bribed (Mat 28:11-15).

The whole of this important portion is peculiar to Matthew.

JFB: Mat 28:11

While the women were on their way to deliver to His brethren the message of their risen Lord.

JFB: Mat 28:11

Simple, unsophisticated soldiers! How could ye imagine that such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing it was death to a Roman soldier to be proved asleep when on guard? and of course that was the only other explanation of the case.

JFB: Mat 28:12

But Joseph at least was absent: Gamaliel probably also; and perhaps others.

JFB: Mat 28:12

It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what contempt must these soldiers have regarded the Jewish ecclesiastics!

JFB: Mat 28:13

Which, as we have observed, was a capital offense for soldiers on guard.

JFB: Mat 28:14

Rather, "If this come before the governor"; that is, not in the way of mere report, but for judicial investigation.

JFB: Mat 28:14

The "we" and the "you" are emphatic here--"we shall [take care to] persuade him and keep you from trouble," or "save you harmless." The grammatical form of this clause implies that the thing supposed was expected to happen. The meaning then is, "If this come before the governor--as it likely will--we shall see to it that," &c. The "persuasion" of Pilate meant, doubtless, quieting him by a bribe, which we know otherwise he was by no means above taking (like Felix afterwards, Act 24:26).

JFB: Mat 28:15

Thus consenting to brand themselves with infamy.

JFB: Mat 28:15

To the date of the publication of this Gospel. The wonder is that so clumsy and incredible a story lasted so long. But those who are resolved not to come to the light will catch at straws. JUSTIN MARTYR, who flourished about A.D. 170, says, in his Dialogue with Trypho the Jew, that the Jews dispersed the story by means of special messengers sent to every country.

JFB: Mat 28:16

But certainly not before the second week after the resurrection, and probably somewhat later.

JFB: Mat 28:16

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

JFB: Mat 28:16

1Co 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.

JFB: Mat 28:17

Certainly 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.

JFB: Mat 28:19

Rather, "make disciples of all nations"; for "teaching," in the more usual sense of that word, comes in afterwards, and is expressed by a different term.

JFB: Mat 28:19

It should be, "into the name"; as in 1Co 10:2, "And were all baptized unto (or rather 'into') Moses"; and Gal 3:27, "For as many of you as have been baptized into Christ."

Clarke: Mat 28:1

In the end of the Sabbath - Οψε δε σαββατων . After the end of the week: this is the translation given by several eminent critics; and in this way the word οψε is used by the most eminent Greek writers. Thucydides, lib. iv. chap. 93, της ημερας οψε ην - the day was ended. Plutarch, οψε των βασιλεως χρονων - after the times of the king. Philostratus οψε των Τροικων - after the Trojan war. See Rosenmuller. In general the Jews divided their natural day, which consisted of twenty-four hours, into day and night. Their artificial day began at the rising and ended at the setting of the sun; all the rest of the time, from the setting to the rising of the sun, they termed night: hence the same word, in Hebrew, signifies both evening and night. Gen 1:5; Mar 6:47. Matthew has employed the word in this extensive sense here, pointing out the latter part of the Jewish night, that which immediately preceded the rising of the sun, and not that first part which we call the evening. The transaction mentioned here evidently took place early on the morning of the third day after our Lord’ s crucifixion; what is called our Sunday morning, or first day of the next week

Clarke: Mat 28:1

Came - to see the sepulchre - That is, they set out at this time in order to visit the tomb of our Lord, and also to weep there, Joh 11:31, and to embalm the body of our Lord, Luk 24:1. St. Matthew omits Mary Salome, mentioned by Mark; and Joanna, the wife of Chuza, Herod’ s steward, mentioned by Luke. The other Mary was the wife of Cleopas, and mother of James and Joses, mentioned before, Mat 27:56. Were not Mary and Salome two distinct persons?

Clarke: Mat 28:2

A great earthquake - Σεισμος, a shaking or commotion of any kind: probably the word means no more than the confusion caused among the guards by the angel’ s appearance. All this had taken place before the women reached the sepulchre

Clarke: Mat 28:2

The angel of the Lord descended from heaven - Matthew is very particular in this, to show that the word angel is not to be taken in the sense of an ordinary messenger, who might have come from Joseph of Arimathea, or from any other; but in the sense of an extraordinary messenger, who descended from God, out of heaven, for this very purpose. It is likely that the angel had descended, rolled away the stone, and was sitting on it, before the women reached the tomb.

Clarke: Mat 28:3

His countenance - His appearance, ἡ ιδεα αυτου ; or, his face, for so the word is used in some of the best Greek writers. It seems, from Mar 16:5, that this angel had assumed the appearance of a young man

Clarke: Mat 28:3

Like lightning - Coruscations of glory continually flaming from his face. This might produce the confusion mentioned Mat 28:2

Clarke: Mat 28:3

His raiment white as snow - He was clothed in garments emblematical of the glad tidings which he came to announce. It would have been inconsistent with the message he brought, had the angel appeared in black robes, such as those preposterously wear who call themselves his successors in the ministry of a once suffering, but now risen and highly exalted, Savior. But the world is as full of nonsense as of sin; and who can correct and bring it to reason and piety?

Clarke: Mat 28:4

The keepers - became as dead men - God can, by one and the same means, comfort his servants, and terrify his enemies. The resurrection of Christ is a subject of terror to the servants of sin, and a subject of consolation to the sons of God; because it is a proof of the resurrection of both, the one to shame and everlasting contempt - the other to eternal glory and joy.

Clarke: Mat 28:5

I know that ye seek Jesus - Speaking after the manner of men, these women deserved to be the first witnesses of the resurrection of Christ: during life they ministered to him, and in death they were not divided. They attended him to the Cross, notwithstanding their attachment to him exposed them to the most imminent danger; and now they come to watch and weep at his Tomb. The common opinion is, that women are more fickle and less courageous than men. The reverse of this I believe to be the truth, in those who are thoroughly converted to God; and who, previously to conversion, whether man or woman, can be trusted in any case?

Clarke: Mat 28:6

Come, see the place - The tomb in which our Lord was laid was no doubt like the rest of the Jewish burying places, a receptacle for the several dead of a whole family, divided into separate niches, where each had his place. Come and see the place - was tantamount to, Come and see the niche in which he was laid - it is now empty; nor was there any other body in the place, for the tomb was a new one, in which no man had ever been laid, Joh 19:41; so there could be no deception in the case.

Clarke: Mat 28:7

Go quickly and tell his disciples - Thus these faithful women proclaim the Gospel to those who were afterwards to be the teachers of the whole human race! Behold what honor God puts upon those who persevere in his truth, and continue to acknowledge him before men

Clarke: Mat 28:7

That he is risen from the dead - There is a remarkable saying of R. Judah Hakkodesh, which some critics quote on this subject: "After Three Days the Soul of the Messiah shall Return to its body, and he shall Go Out of that Stone in which he shall be Buried.

Clarke: Mat 28:7

Goeth before you into Galilee - As himself promised, Mat 26:32.

Clarke: Mat 28:8

They departed quickly from the sepulchre - At the desire of the angel they went into the tomb, to have the fullest certainty of the resurrection

Clarke: Mat 28:8

Fear and great joy - Fear, produced by the appearance of this glorious messenger of God; and great joy occasioned by the glad tidings of the resurrection of their Lord and Master. At the mention of unexpected good news, fear and joy are generally intermingled

Vix sum apud me, ita animus commotus est metu

Spe, gaudio, mirando hoc tanto, tam repentino bono

Terant. Andr. v. 94

"I am almost beside myself, my mind is so agitated with fear, hope, and joy, at this unexpected good news."

Clarke: Mat 28:9

And as they went to tell his disciples - This clause is wanting in the Codex Vatican, and Codex Bezae, and in twenty others, and in most of the versions. The omission is approved by Mill, Bengel, and Schmid. Griesbach leaves it in the text with a note of doubtfulness. It appears to be superfluous. To connect this with the next clause, the particle και, and, is obliged to be suppressed in all the translations. I think the verse should begin with, And behold he goeth, etc., and the former clause be suppressed. Probabiliter delenda , says Professor White, in his Crisews Griesbachianae, speaking of the preceding words

Clarke: Mat 28:9

Jesus met them - Christ bestows his graces and consolations by degrees, first by his angels, and then by himself. He does not reveal himself to incredulous and disobedient souls; he appears not even to these women till he has tried their faith and obedience by his ministering angels

Clarke: Mat 28:9

All hail - Anglo-Saxon, Health be to you! Χαιρετε, Be ye safe, rejoice

Clarke: Mat 28:9

And they held him by the feet, and worshipped him - This kind of reverence is in daily use among the Hindoos: when a disciple meets his religious guide in the public streets, he prostrates himself before him, and, taking the dust from his teacher’ s feet, rubs it on his forehead, breast, etc. See Ward’ s Customs.

Clarke: Mat 28:10

Be not afraid - They were seized with fear at the sight of the angel; and this was now renewed by this unexpected appearance of Christ. See the note on Mat 28:8

Clarke: Mat 28:10

Go, tell my brethren - This is the first time our Lord called his disciples by this endearing name: they no doubt thought that their Lord would reproach them with their past cowardice and infidelity; but, in speaking thus, he gives them a full assurance, in the most tender terms, that all that was passed was as buried for ever.

Clarke: Mat 28:11

Some of the watch - Or guards. Probably the rest still remained at the tomb, waiting for orders to depart, and had sent these to intimate to their employers the things that had taken place.

Clarke: Mat 28:12

With the elders - That is, the senators of the great Sanhedrin or Jewish council of state, elsewhere called the elders of the people; they could now meet, as the Sabbath was over.

Clarke: Mat 28:13

His disciples came by night - This was as absurd as it was false. On one hand, the terror of the disciples, the smallness of their number (only eleven); and their almost total want of faith; on the other, the great danger of such a bold enterprise, the number of armed men who guarded the tomb, the authority of Pilate and of the Sanhedrin, must render such an imposture as this utterly devoid of credit

Clarke: Mat 28:13

Stole him away while we slept - Here is a whole heap of absurdities

1st. Is it likely that so many men would all fall asleep, in the open air, at once

2dly. Is it at all probable that a Roman guard should be found off their watch, much less asleep, when it was instant death, according to the Roman military laws, to be found in this state

3dly. Could they be so sound asleep as not to awake with all the noise which must be necessarily made by removing the great stone, and taking away the body

4thly. Is it at all likely that these disciples could have had time sufficient to do all this, and to come and return, without being perceived by any person? An

5thly. If they were asleep, how could they possibly know that it was the disciples that stole him, or indeed that any person or persons stole him? - for, being asleep, they could see no person. From their own testimony, therefore, the resurrection may be as fully proved as the theft.

Clarke: Mat 28:14

If this came to the governor’ s ears - Pilate - we will persuade him that it is for his own interest and honor to join in the deception; and we will render you secure - we will take care that you shalt not suffer that punishment for this pretended breach of duty which otherwise you might expect.

Clarke: Mat 28:15

Until this day - That is to say, the time in which Matthew wrote his Gospel; which is supposed by some to have been eight, by others eighteen, and by others thirty years after our Lord’ s resurrection.

Clarke: Mat 28:16

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.

Clarke: Mat 28:17

But some doubted - That is, Thomas only at first doubted. The expression simply intimates, that they did not all believe at that time. See the same form noticed on Mat 26:8 (note), and Mat 27:44 (note).

Clarke: Mat 28:18

And Jesus came and spake unto them - It is supposed by some that the reason why any doubted was, that when they saw Jesus at first, he was at a distance; but when he came up, drew near to them, they were fully persuaded of the identity of his person

Clarke: Mat 28:18

All power is given unto me - Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is represented to be, his having authority or right in heaven to send down the Holy Spirit - to raise up his followers thither - and to crown them in the kingdom of an endless glory: in earth, to convert sinners; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and possessing all the authority in heaven and earth? - i.e. all the power and authority by which both empires are governed?

Clarke: Mat 28:19

Go ye therefore - Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I please: - teach, μαθητευσατε, make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Mat 3:16. - See the note on Mat 3:6, and particularly on Mar 16:16 (note)

Clarke: Mat 28:19

In the name of the Father, etc. - Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honor of that Being in whose name it is administered; but this consecration can never be made to a creature; therefore the Father, and the Son, and the Holy Spirit, are not creatures. Again, baptism is not made in the name of a quality or attribute of the Divine nature; therefore the Father, and the Son, and the Holy Spirit, are not qualities or attributes of the Divine nature. The orthodox, as they are termed, have generally considered this text as a decisive proof of the doctrine of the holy Trinity: and what else can they draw from it? Is it possible for words to convey a plainer sense than these do? And do they not direct every reader to consider the Father, the Son, and the Holy Spirit, as three distinct persons? "But this I can never believe."I cannot help that - you shall not be persecuted by me for differing from my opinion. I cannot go over to you; I must abide by what I believe to be the meaning of the Scriptures. Dr. Lightfoot has some good thoughts on this commission given to the apostles: -

"I.    Christ commands them to go and baptize the nations: but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that, according to the command of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee

"II.    He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews, they baptized only in the name of Jesus. See Act 2:38; Act 8:16; Act 19:5. For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews. Of the same nature is that apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others they deny and abjure Jesus of Nazareth. It belonged to the apostles, therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ would be introduced without delay or scruple. Moses, (in Exo 6:14), going about to reckon up all the tribes of Israel, goes no farther than the tribe of Levi; and takes up with that to which his business and story at that present related. In like manner, the apostles, for the present, baptize in the name of Jesus, and bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost

"III.    Among the Jews, the controversy was about the true Messias; among the Gentiles, about the true God. It was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindicated to be the true Messias. Among the Gentiles, in the name of the Father, and of the Son, and of the Holy Ghost, that they might be hereby instructed in the doctrine of the true God. - Let this be particularly noted

"IV.    The Jews baptized proselytes into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The apostles baptize the Jews into the name of Jesus the Son, and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost

"V.    The Father hath revealed himself in the old covenant; the Son in the new; in human flesh by his miracles, doctrine, resurrection and ascension; the Holy Ghost in his gifts and miracles. Thus the doctrine of the ever blessed Trinity grew by degrees to full maturity. For the arriving to the acknowledgment of which, it was incumbent upon all who professed the true God to be three in one to be baptized into his name."Lightfoot’ s Works, vol. ii. p. 274.

Calvin: Mat 28:1

We now come to the closing scene of our redemption. For the lively assurance of our reconciliation with God arises from Christ having come from hell as the conqueror of death, in order to show that he had the power of a new life at his disposal. Justly, therefore, does Paul say that there will be no gospel, and that the hope of salvation will be vain and fruitless, unless we believe that Christ is risen from the dead, (1Co 15:14.) For then did Christ obtain righteousness for us, and open up our entrance into heaven; and, in short, then was our adoption ratified, when Christ, by rising from the dead, exerted the power of his Spirit, and proved himself to be the Son of God. No though he manifested his resurrection in a different manner from what the sense of our flesh would have desired, still the method of which he approved ought to be regarded by us also as the best. he went out of the grave without a witness, that the emptiness of the place might be the earliest indication; next, he chose to have it announced to the women by the angels that he was alive; and shortly afterwards he appeared to the women, and, finally, to the apostles, and on various occasions.

Thus he gradually brought his followers, according to their capacity, to a larger measure of knowledge. He began with the women, and not only presented himself to be seen by them, but even gave them a commission to announce the gospel to the apostles, so as to become their instructors. This was intended, first, to chastise the indifference of the apostles, who were like persons half-dead with fear, while the women ran with alacrity to the sepulcher, and likewise obtained no ordinary reward. For though their design to anoint Christ, as if Ire were still dead, was not free from blame, still he forgave their weakness, and bestowed on them distinguished honor, by taking away from men the apostolic office, and committing it to them for a short time. In this manner also he exhibited an instance of what Paul tells us, that he chooses those things which are foolish and weak in the world to abase the loftiness of the flesh. And never shall we be duly prepared to learn this article of our faith in any other manner than by laying aside all pride, and submitting to receive the testimony of the women. Not that our faith ought to be confined within such narrow limits, but because the Lord, in order to make trial of our faith, determines that we shall become fools, before he admits us to a more ample knowledge of his mysteries.

So far as regards the narrative, Matthew says only that the two Marys came to see the sepulcher; Mark adds a third, Salome, and says that they bought spices to anoint the body; and from Luke we infer, that not two or three only, but many women came. But we know that it is customary with the sacred writers, when speaking of a great number, to name but a few of them. It may also be conjectured with probability, that Mary Magdalene, with another companion—whether she was sent before, or ran forward of her own accord arrived at the grave before the rest of the women. And this appears to be conveyed by the words of Matthew, that those two women came for the purpose of seeing; for without seeing Christ:, they had no means of anointing him. He says nothing, in the meantime, about the purpose which they had formed of doing honor to him; for the principal object which he had in view was, to testify of the resurrection.

But it may be asked, how could this zeal of the women, which was mixed with superstition, be acceptable to God? I have no doubt, that the custom of anointing the dead, which they had borrowed from the Fathers, was applied by them to its proper object, which was, to draw consolation, amidst the mourning of death, from the hope of the life to come. I readily acknowledge that they sinned in not immediately raising their minds to that prediction which they had heard from the lips of their Master, when he foretold that he would rise again on the third day. ³⁰¹ But as they retain the general principle of the final resurrection, that defect is forgiven, which would justly have vitiated, as the phrase is, the whole of the action. Thus God frequently accepts, with fatherly kindness, the works of the saints, which, without pardon, not only would not have pleased him, but would even have been justly rejected with shame and punishment. It is, therefore, an astonishing display of the goodness of Christ, that he kindly and generously presents himself alive to the women, who did him wrong in seeking him among the dead. Now if he did not permit them to come in vain to his grave, we may conclude with certainty, that those who now aspire to him by faith will not be disappointed; for the distance of places does not prevent believers from enjoying him who fills heaven and earth by the power of his Spirit.

Calvin: Mat 28:2

Mat 28:2.And, lo, a great earthquake By many signs the Lord showed the presence of his glory, that he might more fully prepare the hearts of the holy women to reverence the mystery. ³⁰⁴ For since it was not a matter of little consequence to know that the Son of God had obtained a victory over death, (on which the principal point of our salvation is founded,) it was necessary to remove all doubts, that the divine majesty might be openly and manifestly presented to the eyes of the women. Matthew says, therefore, that there was an earthquake, by which the divine power which I have mentioned might be perceived. And by this prodigy, it was proper that the women should be allowed to expect nothing human or earthly, but to raise their minds to a work of God which was new, and surpassed the expectations of men.

The raiment and the countenance of the angel, too, might be said to be rays by which the splendor of Godhead was diffused, so as to enable them to perceive that it was not a mortal man that stood near them, having the face of a man. For though dazzling light, or the whiteness of snow, is nothing in comparison of the boundless glory of God, but rather, if we wish to know him aright, we ought not to imagine to ourselves any color; yet when he makes known by outward signs that he is present, he invites us to him, as far as our weakness can endure. Still we ought to know that the visible signs of his presence are exhibited to us, that our minds may conceive of him as invisible; and that, under bodily forms, we obtain a taste of his spiritual essence, that we may seek him spiritually. Yet it cannot be doubted that, together with outward signs, there was an inward power, which engraved on the hearts of the women an impression of Deity. For though at first they were struck with amazement, yet it will appear, from what follows, that they gathered courage, and were gradually instructed in such a manner, that they perceived the hand of God to be present.

Our three Evangelists, from a desire of brevity, leave out what is more fully related by John, (Joh 20:1) which, we know, is not unusual with them. There is also this difference, that Matthew and Mark mention but one angel, while John and Luke speak of two. But this apparent contradiction also is easily removed; for we know how frequently in Scripture instances occur of that figure of speech by which a part is taken for the whole. There were two angels, therefore, who appeared first to Mary, and afterwards to her other companions; but as the attention of the women was chiefly directed to the angel who spoke, Matthew and Mark have satisfied themselves with relating his message. Besides, when Matthew says that the angel sat on a stone, there is in his words (ὕστερον πρότερον), an inversion of the order of events; or, at least, that order was disregarded by him; for the angel did not immediately appear, but while the women were held in suspense and anxiety by an event so strange and astonishing.

Calvin: Mat 28:4

4.Through fear the guards trembled The Lord struck the guards with terror, as if he had engraved their consciences with a hot iron, so as to constrain them reluctantly to feel his divine power. The terror had, at least, the effect of hindering them from treating with careless mockery the report of the resurrection which was to be spread abroad shortly afterwards. For though they were not ashamed of prostituting their tongues for him, still they were compelled, whether they would or not, to acknowledge inwardly what they wickedly denied before men. Nor can it be doubted that, when they were at liberty to talk freely among their acquaintances, they frankly admitted what they dare not openly avow, in consequence of having been gained over by money.

We must attend to the distinction between the two kinds of terror, between which Matthew draws a comparison. The soldiers, who were accustomed to tumults, were terrified, and were so completely overwhelmed by alarm, that they fell down like men who were almost dead; but no power was exerted to raise them from that condition. A similar terror seized the women; but their minds, which had nearly given way, were restored by the consolation which immediately followed, so as to begin, at least, to entertain some better hope. And, certainly, it is proper that the majesty of God should strike both terror and fear indiscriminately into the godly, as well as the reprobate, that all flesh may be silent before his face. But when the Lord has humbled and subdued his elect, he immediately mitigates their dread, that they may not sink under its oppressive influence; and not only so, but by the sweetness of his grace heals the wound which he had inflicted. The reprobate, on the other hand, he either overwhelms by sudden dread, or suffers to languish in slow torments. As to the soldiers themselves, they were, no doubt, like dead men, but without any serious impression. Like men in a state of insensibility, they tremble, indeed, for a moment, but presently forget that they were afraid; not that the remembrance of their terror was wholly obliterated, but because that lively and powerful apprehension of the power of God, to which they were compelled to yield, soon passed away from them. But we ought chiefly to attend to this point, that though they, as well as the women, were afraid, no medicine was applied to soothe their terror; for to the women only did the angel say, Fear not. He held out to them a ground of joy and assurance in the resurrection of Christ. Luke adds a reproof, Why do you seek the living among the dead? as if the angel pulled their ear, that they might no longer remain in sluggishness and despair.

Calvin: Mat 28:7

7.And go quickly, and tell his disciples Here God, by the angel, confers extraordinary honor on the women, by enjoining them to proclaim to the apostles themselves the chief point of our salvation. In Mark’s account of it, they are expressly enjoined to carry this message to Peter; not because he was at that time higher in rank than the others, but because his crime, which was so disgraceful, needed peculiar consolation to assure him that Christ had not cast him off, though he had basely and wickedly fallen. He had already entered into the sepulcher, and beheld the traces of the resurrection of Christ; but God denied him the honor, which he shortly afterwards conferred on the women, of hearing from the lips of the angel that Christ was risen. And, indeed, the great insensibility under which he still labored is evident from the fact that he again fled trembling to conceal himself, as if he had seen nothing, while Mary sat down to weep at the grave. It cannot be doubted, therefore, that she and her companions, in beholding the angel, obtained the reward of their patience.

And, lo, He goeth before you into Galilee When the angel sent the disciples into Galilee, he did so, I think, in order that Christ might make himself known to a great number of persons; for we know that he had lived a long time in Galilee. He intended also to give his followers greater liberty, that by the very circumstance of their retirement they might gradually acquire courage. Besides, by being accustomed to the places, they were aided in recognizing their Master with greater certainty; for it was proper to adopt every method of confirming them, that nothing might be wanting to complete the certainty of their faith.

Lo, I have told you By this manner of speaking the angel earnestly assures them that what is said is true. He states this, not as from himself, as if he had been the first to suggest it, but gives his signature to the promise of Christ; and, therefore, in Mark’s account of it, he merely recalls to their remembrance the very words of Christ. Luke carries out the address still farther, by saying that the disciples were informed by Christ that he must be crucified, and rise again on the third day. But the meaning is the same; for along with his resurrection he had foretold his death. He then adds, —

Calvin: Mat 28:8

Mat 28:8.And they departed quickly The three Evangelists pass by what John relates about Mary Magdalene, (Joh 20:2,) that she returned into the city before she had seen the angels, and complained with tears that the body of Christ had been taken away. Here they mention only the second return to the city, when she, and other women who accompanied her, told the disciples that Christ was risen; which they had learned both from the words and testimony of the angel, and from seeing Christ himself. Now before Christ showed himself, they already ran to the disciples, as they had been commanded by the angel. On the road they received a second confirmation, that they might with greater certainty assert the resurrection of the Lord.

With fear and great joy By these words Matthew means that they were indeed gladdened by what the angel told them, but, at the same the were struck with fear, so that they were held in suspense between joy and perplexity. For there are sometimes opposite feelings in the hearts of the godly, which move them alternately in opposite directions, until at length the peace of the Spirit brings them into a settled condition. For if their faith had been strong, it would have given them entire composure by subduing fear; but now fear, mingled with joy, shows that they had not yet fully relied on the testimony of the angel. And here Christ exhibited a remarkable instance of compassion, in meeting them while they thus doubted and trembled, so as to remove all remaining doubt.

Yet there is some diversity in the words of Mark, that they fled, seized with trembling and amazement, so that through fear they were dismayed. But the solution is not very difficult; for though they were resolved to obey the angel, still they had not power to do so, ³⁰⁷ if the Lord himself had not loosed their tongues. But in what follows there is greater appearance of contradiction; for Mark does not say that Christ met them, but only that he appeared first to Mary Magdalene, while Luke says nothing whatever of this appearance. But this omission ought not to appear strange to us, since it is far from being unusual with the Evangelists.

As to the difference between the words of Matthew and of Mark, it is possible that Magdalene may have been a partaker of so great a favor before the other women, or even that Matthew, by synecdoche, may have extended to all what was peculiar to one of their number. It is more probable, however, that Mark names her alone, because she first obtained a sight of Christ, and in a peculiar manner, in preference to the others, and yet that her companions also saw Christ in their order, and that on this account Matthew attributes it to all them in common. This was an astonishing instance of goodness, that Christ manifested his heavenly glory to a wretched woman, who had been possessed by seven devils, (Luk 8:2,) and, intending to display the light of a new and eternal life, began where there was nothing in the eyes of man but what was base and contemptible. But by this example Christ showed how generously he is wont to continue the progress of his grace, when he has once displayed it towards us; and, at the same time, he threw down the pride of the flesh.

Calvin: Mat 28:9

9.And held his feet This appears not to agree with the words of John, (Joh 20:17,) where he declares that Mary was forbidden to touch Christ. But it is easy to reconcile them. The Lord, perceiving that Mary was too eager to embrace and kiss his fleet, orders her to retire; because it was proper to correct the superstition, and to point out the design of his resurrection, which Mary was withheld from perceiving, partly by an earthly and carnal affection, and partly by foolish zeal. Yet at first the Lord permitted her to touch his feet, that nothing might be wanting to give her a full conviction; and, therefore, Matthew immediately adds, that they worshipped the Lord, which was a proof that they fully recognized him.

Calvin: Mat 28:10

10.Then Jesus saith to them We conclude, that it was an improper fear, from which Christ again delivers them; for though it arose out of admiration, still it was opposed to the tranquillity of faith. That they may raise themselves to Christ, the Conqueror of death, they are commanded to be cheerful. ³⁰⁸ But by those words we are taught that we never know aright our Lord’s resurrection, until, through the firm assurance which we have conceived in our hearts, we venture to rejoice that we have been made partakers of the same life. Our faith ought, at least, to proceed so far that fear shall not predominate.

Go, tell my brethren When Christ ordered them to tell this to the disciples, by this message he again collected and raised up the Church, which was scattered and fallen down. For as it is chiefly by the faith of the resurrection that we are now quickened, so at that time it was proper that the disciples should have that life restored to them from which they had fallen. Here, to it is proper to remark the astonishing kindness of Christ, in deigning to bestow the name of brethren on deserters who had basely forsaken him. Nor can it be doubted that he intentionally employed so kind an appellation, for the purpose of soothing the grief by which he knew that they were grievously tormented. But as the Apostles were not the only persons who were acknowledged by him as brethren, let us know that this message was conveyed by the recommend of Christ, in order that it might afterwards come to us. And, therefore, we ought not to listen with indifference to the narrative of the resurrection, when Christ, with his own mouth, kindly invites us to receive the fruit of it on the ground of our being related to him as brethren. As to the interpretation which some have given to the word brethren, as denoting the cousins and other relatives of Christ, ³⁰⁹ their mistake is abundantly refuted by the context; for John expressly says that Mary came and told the disciples, (Joh 20:18;) and Luke immediately adds, that the women told these things to the apostles. Mark also agrees with them; for he says that Mary came and told it to the apostles, while they were mourning and weeping.

Calvin: Mat 28:11

Mat 28:11.And while they were departing It is not only credible, but the fact is manifest, that the soldiers, to whom had been entrusted the charge of the sepulcher, were corrupted by a bribe, so that they were prepared to tell a lie at the bidding of the priests. They knew well that there was nothing which the priests dreaded more than that a report should gain credit that Christ rose on the third day after his death; and they knew that they had been sent there, that, by guarding the body, they might suppress that report. Those men, therefore, being addicted to making gain, and seizing on opportunities of making it from every quarter, after having found that their diligence was of no service to them, contrive a new method of cheating their employers out of their money. The words of Matthew — some of them came — leave it uncertain if a few cunning men adopted this resolution without communicating with the rest, or if they were sent, by a general agreement, in the name of all. The latter supposition appears to be more probable; for Matthew afterwards says that money was given, not to one or two, but generally to the soldiers, to induce them to commit perjury. It is at all events certain that, whether they all plotted together, or only a part of them, they sought to make profit of the cruel and implacable hatred which the priests bore towards Christ; and that, looking upon them as convicted of a crime. they abused their evil conscience to extort money from them. For, as usually happens with all wicked men, the priests, conscious of having done wrong, in order to cover their disgrace, were compelled to bribe the soldiers by a large reward. Thus it is evident that the reprobate, after having once given themselves up to a course of sinning, are continually entangled in new crimes; and this arises out of their desire to conceal their shame before men, while they give themselves no concern about the offense committed against God. Those wretched men not only bribe the soldiers by a large sum of money, but expose their own reputation and life to serious danger, should cognizance be taken of the crime. And what constrains them, in addition to the expense which they have laid out, to incur so serious a risk, but because inveterate rage does not permit them to withdraw until they have added sin to sin?

Calvin: Mat 28:15

15.And this statement is currently reported It was the finishing stroke of the vengeance of God to blind the Jews, that the resurrection of Christ was buried by the perjury of the soldiers, and that so gross a falsehood was believed. And hence it is evident that those who did not believe that Christ was risen were deceived by a voluntary error, as the world voluntarily gives itself up to be deceived by the snares of Satan. For if a man had but opened his eyes, it was unnecessary that he should make a long inquiry. Armed soldiers say that the body of Christ was stolen from them by a feeble, timid, small, and unarmed body of men. What plausible grounds have they for saying so? They add that this was done while they were asleep. How then do they come to know that it was stolen? And if they had any suspicion of the disciples, why did they not track their footsteps? Why did they not, at least, make a noise? It was therefore a childish subterfuge, which would not have screened them from punishment, if they had had to deal with an honest and upright governor; but through the connivance of Pilate, that enormous wickedness was allowed to pass unnoticed, In like manner, we see it happen every day, that irreligious judges give themselves little trouble, when truth is oppressed by fraud and malice; but, on the contrary, if they are not afraid of suffering damage, they appear to enter into collusion with base and infamous men.

Though it may appear strange that God should permit this false report to gain currency to extinguish the glory of his Son, we ought to render the honor which is due to his just vengeance. For we perceive that this nation deserved to have its light taken away by clouds, because it so eagerly seizes hold on an idle and childish falsehood; next, because almost all have struck on the stone of stumbling, it was proper that their eyes should be darkened, that they might not see that the cup of giddiness was presented to them; and, in short, that they were abandoned to every kind of madness, as Isaiah had foretold, (Isa 6:9.) For God would never have permitted them to be deceived by such a foolish credulity, but in order that those who had despised the Redeemer might be shut out from the hope of salvation; as he now inflicts a similar punishment on the ingratitude of the world, by giving loose reins to the reprobate, that they may go from bad to worse. But though this falsehood obtained currency among the Jews, this did not prevent the truth of the Gospel from flying at liberty to the very ends of the earth, as it always rises victorious over all the obstacles in the world.

Calvin: Mat 28:16

Mat 28:16.And the eleven disciples went into Galilee Matthew, passing by those occurrences which we have taken out of the other three Evangelists, mentions only in what place the eleven disciples were appointed to the apostolic office. For—as we have already had frequent opportunities of perceiving—it was not the intention of the Evangelists to embrace every part of the history; because the Holy Spirit, who guided their pen, has thought fit to compose such a summary as we see out of their united testimonies. Matthew has therefore selected what was of the greatest importance to us, namely, that when Christ appeared to the disciples, he likewise commissioned them to be apostles, to convey into every part of the world the message of eternal life.

To the mountain where Jesus had appointed them Though the mountain is not mentioned any where else, yet we con-elude that this spot in Galilee was known to Mary. ³²³

Calvin: Mat 28:17

17.But some doubted It is wonderful that, after they had twice seen Christ, still some doubted. If any one choose to view this as referring to the first appearance, there will be no absurdity in that opinion; for the Evangelists are sometimes in the habit of blending a variety of transactions. But neither would it have the appearance of absurdity to suppose that in some of them the remains of their former terror led them again into hesitation; for we know that, when Christ appeared, they were struck with fear and amazement, till they had recovered their minds and had become accustomed to his presence. The meaning, therefor appears to me to be, that some at first hesitated, until Christ made a nearer and more familiar approach to them; but that when they certainly and absolutely recognized him, then they worshipped, because the splendor of his divine glory was manifest. And perhaps it was the same reason that suddenly caused them to doubt, and afterwards led them to worship him; namely, that he had laid aside the form of a servant, and had nothing in his appearance but what was heavenly.

Calvin: Mat 28:18

18.And Jesus approached and spoke to them His approach unquestionably removed all hesitation. Before relating that the office of teaching was committed to the disciples, Matthew says that Christ began by speaking of his power; and not without reason. For no ordinary authority would here have been enough, but sovereign and truly divine government ought to be possessed by him who commands them to promise eternal life in his ham to reduce the whole world under his sway, and to publish a doctrine which subdues all pride, and lays prostrate the whole of the human race. And by this preface Christ not only encouraged the Apostles to full confidence in the discharge of their office, but confirmed the faith of his gospel in all ages. Never, certainly, would the Apostles have had sufficient confidence to undertake so arduous an office, if they had not known that their Protector sitteth in heaven, and that the highest authority is given to him; for without such a support it would have been impossible for them to make any progress. But when they learn that he to whom they owe their services is the Governor of heaven and earth, this alone was abundantly sufficient for preparing them to rise superior to all opposition. As regards the hearers, if the contemptible appearance of those who preach the gospel weakens or retards their faith, let them learn to raise their eyes to the Master himself, by whose power the majesty of the Gospel ought to be estimated, and then they will not venture to despise him when speaking by his ministers.

He expressly calls himself the Lord and King of heaven and earth, because, by constraining men to obey him in the preaching of the gospel, he establishes his throne on the earth; and, by regenerating his people to a new life, and inviting them to the hope of salvation, he opens heaven to admit to a blessed immortality with angels those who formerly had not only crawled on the world, but had been plunged in the abyss of death. Yet let us remember that what Christ possessed in his own right was given to him by the Father in our flesh, or—to express it more clearly—in the person of the Mediator; for he does not lay claim to the eternal power with which he was endued before the creation of the world, but to that which he has now received, by being appointed to be Judge of the world. Nay, more, it ought to be remarked, that this authority was not fully known until he rose from the dead; for then only did he come forth adorned with the emblems of supreme King. To this also relate those words of Paul:

he emptied himself, (ἑαυτὸν ἐκένωσε,) therefore God hath exalted him, and given to him a name which is above every other name,
(Phi 2:7.)

And though, in other passage the sitting at the right hand of God is placed after the ascension to heaven, as later in the order of time; yet as the resurrection and the ascension to heaven are closely connected with each other, with good reason does Christ now speak of his power in such magnificent terms.

Calvin: Mat 28:19

19.Go out, therefore, and teach all nations Though Mark, after having related that Christ appeared to the eleven disciples, immediately subjoins the command to preach the gospel, he does not speak of these as an unbroken series of events, for we learn from the enumeration of them which is given by Matthew, that the latter event did not take place before they had gone into Galilee. The meaning amounts to this, that by proclaiming the gospel everywhere, they should bring all nations to the obedience of the faith, and next, that they should seal and ratify their doctrine by the sign of the gospel. In Matthew, they are first taught simply to teach; but Mark expresses the kind of doctrine, that they should preach the gospel; and shortly afterwards Matthew himself adds this limitation, to teach them to observe all things whatsoever the Lord hath commanded.

Let us learn from this passage, that the apostleship is not an empty title, but a laborious office; and that, consequently, nothing is more absurd or intolerable than that this honor should be claimed by hypocrites, who live like kings at their ease, and disdainfully throw away from themselves the office of teaching. The Pope of Rome and his band proudly boast of their succession, as if they held this rank in common with Peter and his companions; and yet they pay no more regard to doctrine than was paid by the Luperci, or the priests of Bacchus and Venus. ³²⁴ And with what face, pray, do they claim to be the successors of those who, they are told, were appointed to be preachers of the gospel? But though they are not ashamed to display their impudence, still with every reader of sound judgment this single word is sufficient to lay prostrate their silly hierarchy—that no man can be a successor of the apostles who does not devote his services to Christ in the preaching of the gospel. In short, whoever does not fulfill the duties of a teacher acts wickedly and falsely by assuming the name of an apostle; and what is more—the priesthood of the New Testament consists in slaying men, as a sacrifice to God, by the spiritual sword of the word. Hence it follows, that all are but pretended and spurious priests who are not devoted to the office of teaching.

Teach all nations Here Christ, by removing the distinction, makes the Gentiles equal to the Jews, and admits both, indiscriminately to a participation in the covenant. Such is also the import of the term: go out; for the prophets under the law had limits assigned to them, but now,

the wall of partition having been broken down,
(Eph 2:14,)

the Lord commands the ministers of the gospel to go to a distance, in order to spread the doctrine of salvation in every part of the world. For though, as we have lately suggested, the right of the first-born at the very commencement of the gospel, remained among the Jews, still the inheritance of life was common to the Gentiles. Thus was fulfilled that prediction of Isaiah, (Isa 49:6,) and others of a similar nature, that Christ was

given for a light of the Gentiles,
that he might be the salvation of God to the end of the earth.

Mark means the same thing by every creature; for when peace has been proclaimed to those that are within the Church, the same message reaches those who are at a distance, and were strangers, (Eph 2:17.) How necessary it was that the apostles should be distinctly informed of the calling of the Gentiles, is evident from this consideration, that even after having received the command, they felt the greatest horror at approaching them, as if by doing so they polluted themselves and their doctrine.

Baptizing them Christ enjoins that those who have submitted to the gospel, and professed to be his disciples, shall be baptized; partly that their baptism may be a pledge of eternal life before God:, and partly that it may be an outward sign of faith before men. For we know that God testifies to us the grace of adoption by this sign, because he engrafts us into the body of his Son, so as to reckon us among his flock; and, therefore, not only our spiritual washing, by which he reconciles us to himself, but likewise our new righteousness, are represented by it. But as God, by this seal confirms to us his grace, so all who present themselves for baptism do, as it were, by their own signature, ratify their faith. Now since this charge is expressly given to the apostles along with the preaching of the word, it follows that none can lawfully administer baptism but those who are also the ministers of doctrine. When private persons, and even women, are permitted to baptize, nothing can be more at variance with the ordinance of Christ, nor is it any thing else than a mere profanation. Besides, as doctrine is placed first in order, this points out to us the true distinction between this mystery and the bastard rites of the Gentiles, by which they are initiated into their sacred mysteries; for the earthly element does not become a sacrament until God quickens it by his word. As superstition improperly counterfeits all the works of God, foolish men forge various sacraments at their pleasure; but as the word, which is the soul, is not in them, they are idle and unmeaning shadows. Let us therefore hold that the power of the doctrine causes the signs to assume a new nature; as the outward working of the flesh begins to be the spiritual pledge of regeneration, when it is preceded by the doctrine of the gospel; and this is the true consecration instead of which, Popery has introduced to us the enchantments of sorcery.

Accordingly, it is said in Mark, He that shall believe and be baptized shall be saved. By these words Christ not only excludes from the hope of salvation hypocrites who, though destitute of faith, are puffed up only by the outward sign; but by a sacred bond he connects baptism with doctrine, so that the latter is nothing more than an appendage of the former. But as Christ enjoins them to teach before baptizing, and desires that none but believers shah be admitted to baptism, it would appear that baptism is not properly administered unless when it is preceded by faith. On this pretense, the Anabaptists have stormed greatly against infant baptism. But the reply is not difficult, if we attend to the reason of the command. Christ orders them to convey to all nations the message of eternal salvation, and confirms it by adding the seal of baptism. Now it was proper that faith in the word should be placed before baptism, since the Gentiles were altogether alienated from God, and had nothing in common with the chosen people; for otherwise it would have been a false figure, which offered forgiveness and the gift of the Spirit to unbelievers, who were not yet members of Christ. But we know that by faith those who were formerly despised are united to the people of God.

It is now asked, on what condition does God adopt as children those who formerly were aliens? It cannot, indeed, be denied that, when he has once received them into his favor, he continues to bestow it on their children and their children’s children. By the coming of Christ God manifested himself as a Father equally to the Gentiles and to the Jews; and, therefore, that promise, which was formerly given to the Jews, must now be in force towards the Gentiles,

I will be thy God, and the God of thy seed after thee,
(Gen 17:7.)

Thus we see that they who entered by faith into the Church of God are reckoned, along with their posterity, among the members of Christ, and, at the same time, called to the inheritance of salvation. And yet this does not involve the separation of baptism from faith and doctrine; because, though infants are not yet of such an age as to be capable of receiving the grace of God by faith, still God, when addressing their parents, includes them also. I maintain, therefore, that it is not rash to administer baptism to infants, to which God invites them, when he promises that he will be their God.

In the name of the Father, and of the Son, and of the Holy Spirit This passage shows that the full and clear knowledge of God, which had been but darkly shadowed out under the Law and the Prophets, is at length fully discovered under the reign of Christ. True, indeed, the ancients would never have ventured to call God their Father, if they had not derived this assurance from Christ their Head; and the Eternal Wisdom of God, who is the fountain of light and life, was not wholly unknown to them. It was even one of their acknowledged principles, that God displays his power by the Holy Spirit. But at the commencement of the gospel God was far more clearly revealed in Three Persons; for then the Father manifested himself in the Son, his lively and distinct image, while Christ, irradiating the world by the full splendor of his Spirit, held out to the knowledge of men both himself and the Spirit.

There are good reasons why the Father, the Son, and the Holy Spirit, are expressly mentioned; for there is no other way in which the efficacy of baptism can be experienced than when we begin with the unmerited mercy of the Father, who reconciles us to himself by the only begotten Son; next, Christ comes forward with the sacrifice of his death; and at length, the Holy Spirit is likewise added, by whom he washes and regenerates us, ( Titus 3:5,) and, in short, makes us partakers of his benefits. Thus we perceive that God cannot be truly known, unless our faith distinctly conceive of Three Persons in one essence; and that the fruit and efficacy of baptism proceed from God the Father adopting us through his Son, and, after having cleansed us from the pollutions of the flesh through the Spirit: creating us anew to righteousness.

Defender: Mat 28:1

"In the end of the sabbath" means "after the sabbath." In the Jewish reckoning, the day began at sundown, so the first day of the week was already well along when "it began to dawn.""

Defender: Mat 28:2

Angels were present at the Lord's birth, strengthened Him in the wilderness temptation and the passion in Gethsemane, and rolled away the stone at His resurrection (not to release Him from the tomb but to allow the disciples to see that it was empty). However, He was all alone on the cross."

Defender: Mat 28:6

The angel gently reminded both the women and the disciples that Jesus had repeatedly promised He would rise from the dead in the third day. Why, then, were they coming to embalm Him in the tomb?"

Defender: Mat 28:9

Each of the four gospel writers has a different account of the resurrection events, written from his own knowledge and perspective. While they may appear superficially to be somewhat contradictory, their very differences prove the absence of collusion. Furthermore, when compared carefully, the contradictions vanish, and their combined testimony becomes an impregnable verification of the reality of Christ's bodily resurrection."

Defender: Mat 28:15

The willfulness of unbelief is set forth in its stark ugliness here. The soldiers on watch knew beyond doubt that Christ was risen. They had felt the great earthquake and seen the fearful angel break the seal and roll away the stone (Mat 28:2-4). They knew the body was gone, and they also knew the disciples could not have stolen the body. The chief priests knew all this too, and they had been so concerned about the possibility of the resurrection or theft of Christ's body that they had persuaded the governor to seal the tomb and set the guard. The soldiers were entrusted with the tomb's security under penalty of death, but they were helpless against the mighty angel.

Despite all this, the greed of the soldiers and the hatred of the priests were so great that they were willing to spread the absurd lie that the disciples had stolen the body. Furthermore, the Jews as a whole were apparently quite willing to believe the impossible story. The whole city knew Jesus had been crucified and buried; they also knew the tomb was empty. If they were to reject the truth of the resurrection, they seemed to have no other choice except to say the body was stolen - despite evidence to the contrary, such as the massive stone, the Roman seal and the heavy guard. As time went on, however, and the disciples vindicated their honesty by their willingness to suffer persecution and even death for their testimony, it became absolutely certain that this story was nothing but a desperate fabrication."

Defender: Mat 28:18

This constitutes a clear claim to omnipotence and therefore to deity. Jesus Christ was omnipotent Creator in the beginning (Joh 1:1-3), but He had laid aside His deity to become man and die for the sin of the world (Phi 2:5-8). Now, having become Redeemer as well as Creator, He has again assumed all the attributes of God, as well as those of glorified man."

Defender: Mat 28:19

"Go ye" should actually read "As ye go." Jesus had already, by this time, told His disciples He was sending them into all the world (Joh 20:21). Now He was saying that, as they go, they were to go making disciples, then baptizing them, then teaching them all they had been taught by Christ.

Defender: Mat 28:19

The Lord here explicitly teaches the doctrine of the Trinity - one Name, yet three names. The Three Persons are each equally and fully God and always presented in the logical order of Father, Son, Holy Spirit; yet there is only one God (see notes on Rom 1:20)."

TSK: Mat 28:1

the end : The Hebrew word Schabbath from which our English word is derived, signifies rest, and is applied to all solemn festivals, equally with that one day of every week devoted to the worship of God; Eze 20:21, ""they polluted my sabbaths.""Three evangelists say, the transaction recorded in this verse, occurred upon the first day of the week, early in the morning, about sunrising, and John says, while it was yet dark. Οψε [Strong’ s G3796], σαββατων [Strong’ s G4521], does not signify ""in the evening of sabbath,""but ""sabbaths.""Hence, the great feast having been concluded, the term ""end of the sabbaths""denotes the time very clearly. Again, it may be observed that the Jews, speaking of their passover, sometimes speak according to their civil computation, wherein they measured their days from sun-rising to sun-rising. Sometimes according to their sacred computation, which was from sun-set to sun-set. This reconciles Num 28:18, which seems to make the fourteenth day of the first month, the first day of unleavened bread. Mar 16:1, Mar 16:2; Luk 23:56, Luk 24:1, Luk 24:22; Joh 20:1-10

Mary Magdalene : Mat 27:56, Mat 27:61

TSK: Mat 28:2

there : Mat 27:51-53; Act 16:26; Rev 11:19

was : or, had been

for : Mar 16:3-5; Luk 24:2-5; Joh 20:1, Joh 20:12, Joh 20:13; 1Ti 3:16; 1Pe 1:12

TSK: Mat 28:3

countenance : Mat 17:2; Psa 104:4; Eze 1:4-14; Dan 10:5, Dan 10:6; Rev 1:14-16, Rev 10:1, Rev 18:1

his raiment : Mar 9:3, Mar 16:5; Act 1:10; Rev 3:4, Rev 3:5

TSK: Mat 28:4

the : Mat 28:11, Mat 27:65, Mat 27:66

shake : Job 4:14; Psa 48:6; Dan 10:7; Act 9:3-7, Act 16:29; Rev 1:17

TSK: Mat 28:5

Fear : Isa 35:4, Isa 41:10,Isa 41:14; Dan 10:12, Dan 10:19; Mar 16:6; Luk 1:12, Luk 1:13, Luk 1:30; Heb 1:14; Rev 1:17, Rev 1:18

ye seek : Psa 105:3, Psa 105:4; Luk 24:5; Joh 20:13-15; Heb 1:14

TSK: Mat 28:6

as : Mat 12:40, Mat 16:21, Mat 17:9, Mat 17:23, Mat 20:19, Mat 26:31, Mat 26:32, Mat 27:63; Mar 8:31; Luk 24:6-8; Luk 24:23, Luk 24:44; Joh 2:19, Joh 10:17

Come : Mar 16:6; Luk 24:12; Joh 20:4-9

TSK: Mat 28:7

go : Mat 28:10; Mar 16:7, Mar 16:8, Mar 16:10,Mar 16:13; Luk 24:9, Luk 24:10,Luk 24:22-24, Luk 24:34; Joh 20:17, Joh 20:18

he goeth : Mat 28:16, Mat 28:17, Mat 26:32; Mar 14:28; Joh 21:1-14; 1Co 15:4, 1Co 15:6

lo : Mat 24:25; Isa 44:8, Isa 45:21; Joh 14:29, Joh 16:4

TSK: Mat 28:8

with : Ezr 3:12, Ezr 3:13; Psa 2:11; Mar 16:8; Luk 24:36-41; Joh 16:20,Joh 16:22, Joh 20:20,Joh 20:21

TSK: Mat 28:9

as : Isa 64:5; Mar 16:9, Mar 16:10; Joh 20:14-16

All hail : Luk 1:28; Joh 20:19; 2Co 13:11 *Gr.

and held : Son 3:3, Son 3:4; Luk 7:38; Joh 12:3, Joh 20:17; Rev 3:9

worshipped : Mat 28:17, Mat 14:33; Luk 24:52; Joh 20:28; Rev 5:11-14

TSK: Mat 28:10

Be : Mat 28:5, Mat 14:27; Luk 24:36-38; Joh 6:20

go : Mat 28:7; Jdg 10:16; Psa 103:8-13; Mar 16:7

my : Mat 12:48-50, Mat 25:40,Mat 25:45; Mar 3:33-35; Joh 20:17; Rom 8:29; Heb 2:11-18

TSK: Mat 28:11

some : Mat 28:4, Mat 27:65, Mat 27:66

TSK: Mat 28:12

Mat 26:3, Mat 26:4, Mat 27:1, Mat 27:2, Mat 27:62-64; Psa 2:1-7; Joh 11:47, Joh 12:10,Joh 12:11; Acts 4:5-22; Act 5:33, Act 5:34, Act 5:40

TSK: Mat 28:13

stole : Mat 26:64

TSK: Mat 28:14

we : Act 12:19

TSK: Mat 28:15

they took : Mat 26:15; 1Ti 6:10

until : Mat 27:8

TSK: Mat 28:16

the eleven : Mar 16:14; Joh 6:70; Act 1:13-26; 1Co 15:15

went : Mat 28:7, Mat 28:10, Mat 26:32

TSK: Mat 28:17

when : Mat 16:28

worshipped : Mat 28:9; Psa 2:12, Psa 45:11; Joh 5:23

but : 1Co 15:6

TSK: Mat 28:18

All : Mat 11:27, Mat 16:28; Psa 2:6-9, Psa 89:19, Psa 89:27, Psa 110:1-3; Isa 9:6, Isa 9:7; Dan 7:14; Luk 1:32, Luk 1:33, Luk 10:22; Joh 3:35, Joh 5:22-27, Joh 13:3, Joh 17:2; Act 2:36, Act 10:36; Rom 14:9; 1Co 15:27; Eph 1:20-22; Phi 2:9-11; Col 1:16-19; Heb 1:2, Heb 2:8; 1Pe 3:22; Rev 11:15, Rev 17:14, Rev 19:16

TSK: Mat 28:19

ye therefore : Psa 22:27, Psa 22:28, Psa 98:2, Psa 98:3; Isa 42:1-4, Isa 49:6, Isa 52:10, Isa 66:18, Isa 66:19; Mar 16:15, Mar 16:16; Luk 24:47, Luk 24:48; Act 1:8, Act 13:46, Act 13:47, Act 28:28; Rom 10:18; Col 1:23

teach all nations : or, make disciples, or Christians, of all nations

baptizing : Act 2:38, Act 2:39, Act 2:41, Act 8:12-16, Act 8:36-38, Act 9:18, Act 10:47, Act 10:48, 16:15-33, Act 19:3-5; 1Co 1:13-16, 1Co 15:29; 1Pe 3:21

the name : Mat 3:16, Mat 3:17; Gen 1:26; Num 6:24-27; Isa 48:16; 1Co 12:4-6; 2Co 13:14; Eph 2:18; 1Jo 5:7; Rev 1:4-6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 28:1

In the end of the sabbath - The word "end"here means the same as "after"the Sabbath - that is, after the Sabbath was fully completed or finished, and may be expressed in this manner: "In the night following the Sabbath, for the Sabbath closed at sunset, as it began to dawn,"etc.

As it began to dawn toward the first day of the week - The word "dawn"is not of necessity in the original. The word there properly means as the first day "approached,"or drew on, without specifying the precise time. Mark says Mar 16:1-2 that it was after "the sabbath was past, and very early in the morning, at the rising of the sun"- that is, not that the sun "was risen,"but that it was about to rise, or at the early break of day. Luke says Luk 24:1 that it was "very early in the morning;"in the Greek text, "deep twilight,"or when there was scarcely any light. John Joh 20:1 says it was "very early, while it was yet dark"- that is, it was not yet full daylight, or the sun had not yet risen. The time when they came, therefore, was at the break of day, when the sun was about to rise, but while it was yet so dark as to render objects obscure, or not distinctly visible.

The first day of the week - The day which is observed by Christians as the Sabbath. The Jews observed the seventh day of the week, or our Saturday. During that day our Saviour was in the grave. As he rose on the morning of the first day, that day has always been observed in commemoration of so glorious an event.

Came Mary Magdalene and the other Mary - From Mary Magdalene Christ had cast out seven devils. Grateful for his great mercy, she was one of his firmest and most faithful followers, and was first at the sepulchre, and was first permitted to see her risen Lord. The "other Mary"was not the mother of Jesus, but the mother of James and Joses (Mark). Mark says that "Salome"attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke Luk 24:10 it appears that Joanna, wife of Chusa, Herod’ s steward (see Luk 8:3), was with them. These four women, Mark says Mar 16:1, having bought sweet spices, came to anoint him. They had prepared a part of them on the evening before the Sabbath, Luk 23:56. They now, according to Mark, completed the preparation and bought more; or the meaning in Mark may be merely that, "having bought"sweet spices, without specifying the time when, they came now to embalm him. John mentions only Mary Magdalene. He does this, probably, because his object was to give a particular account of her interview with the risen Saviour. There is no contradiction among the evangelists; for while one mentions only the names of a part of those who were there, he does not deny that "others"were present also. It is an old maxim, that "he who mentions a few does not deny that there are more."

To see the sepulchre - To see whether was as it had been left on the evening when he was laid there. To see if the stone was still there, by which they would know that he had not been removed. Mark and Luke say that the design of their coming was to anoint him with the sweet spices which they had prepared. Matthew does not mention that, but he does not "deny"that that was the ultimate design of their coming. It is not improbable that they might have known the manner in which he was buried, with a large quantity of myrrh and aloes; but that was done in haste - it was done by depositing the myrrh and aloes, without mixture or preparation, in the grave-clothes. They came that they might embalm his body more deliberately, or at least that they might "anoint the bandages"and complete the work of embalming.

Barnes: Mat 28:2

There was a great earthquake - Rather there "had been."It does not mean that this was while they were there, or while they were going, but that there "had been"so violent a commotion as to remove the stone. The word rendered here as "earthquake"does not of necessity mean that the convulsion extended to the earth, but only that there had been such a concussion as to remove the stone.

And sat upon it - Sat upon it when the keepers saw him, Mat 28:4. It is not said that he was sitting when he appeared to the women. From Luke it would rather appear that he was standing.

Barnes: Mat 28:3

His countenance - In our language the word "countenance"refers to the "face only;"in the original it refers to his "whole person."His "general aspect, or the appearance of the angel himself,"was, etc.

Like lightning - Peculiarly bright and shining.

His raiment white as snow - Celestial beings are usually represented as clothed in white, Act 1:10; Dan 7:9; Rev 3:4-5; Rev 4:4; Rev 7:13-14. White, among the Jews, was the symbol of "purity or innocence."

Barnes: Mat 28:4

The keepers did shake - It was night. The appearance was sudden and unexpected, and to them terrific. The stone was probably suddenly removed. At the noise, the light, the suddenness of the appearance, they were affrighted.

And became as dead men - Probably by terror they fainted, or were thrown into a swoon. At this time it is probable that the Lord Jesus arose, and hence he was not seen by them when he came forth. At what precise time of the night this was we are not certainly informed. The narrative, however, leads us to suppose that it was not long before the women came to the sepulchre, or near the break of day.

Barnes: Mat 28:5

And the angel answered and said ... - This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the "women"there, but only to the keepers. Mark says, "entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment"Mar 16:5. Luke says Luk 24:3, "they entered in, and found not the body of the Lord Jesus; and as they were much perplexed thereabout, behold, two men stood by them in shining garments."Seeing the stone rolled away and the sepulchre open, they of course anxiously entered into it, to see if the body was there. They did not find it, and there they saw the vision of the angels, who gave them information respecting his resurrection. Infidels have objected that there are three inconsistencies in the accounts by Mark and Luke:

\caps1 1. t\caps0 hat Mark says the angel was sitting, and Luke says they were standing. Answer: The word in Luke does not of necessity mean that they "stood,"but only that they were "present."Or it may be that the one that Mark mentions was sitting when they entered, and then arose.

2. It is objected that Luke mentions two, but Mark and Matthew one. Answer: Mark mentions the one who spoke; for it cannot be supposed they both spake the same thing. He does not deny that another was present with him. Luke affirms that there was. This way of speaking is not unfrequent. Thus, Mark and Luke mention only one demoniac who was cured at Gadara. Matthew mentions two. In like manner Mark and Luke speak of only one blind man who was cured at Jericho, while from Matthew it is certain that two were. The fact that but one is mentioned, where it is not denied that there were others, does not prove that there could not be others.

3. Matthew calls this an "angel."Mark and Luke say "a man."Answer: Angels, in the Scriptures, from "appearing"in the form of human beings, are often called as they "appear,"and are mentioned as men. See Gen 18:2, Gen 18:16, Gen 18:22; Gen 19:1, Gen 19:5. "Fear not ye."That is, "Be not agitated, or troubled, that you do not find the body of the Saviour. I know that ye seek him, and are troubled that he is removed; but you need not fear that he has been stolen. You will see him again in Galilee."

Barnes: Mat 28:6

He has risen, as he said - Jesus had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it, Mat 16:21; Mat 20:19.

The place where the Lord lay - The place where a body was deposited in a sepulchre was commonly a niche cut in the wall of the sepulchre. The sepulchre was usually large; that of David was mere than 100 feet in length, cut out of solid rock under ground, and separated into various apartments. All round the sides of those apartments were niches for the dead; or they were ranged around the sides, in places cut in the solid rock just large enough to contain the body. In such a place, probably, our Lord lay.

Barnes: Mat 28:7

Tell his disciples - Mark adds particularly, "tell Peter."This was a kind message to Peter, who had so recently denied his Lord. It would serve to cheer him in his despondency, and to assure him that his sin had been forgiven; and it shows the tender love and remembrance of Jesus, even for his unfaithful friends.

Barnes: Mat 28:8

And they departed quickly - Joyful at the "news,"and wishing to impart it to all, they fled to find the disciples, and to tell them that the Lord was risen.

With fear and great joy - Fear because of:

1.\caps1     t\caps0 he wonderful scenes which they had witnessed the stone rolled away, and the presence of an angel;

2.\caps1     a\caps0 confused state of mind, apprehensive, perhaps, that it might not, after all, be true.

The news was too good to be credited at once, yet they had sufficient faith in it to fill them with great and unexpected joy. Perhaps no language could better express the state of their minds - the mingled awe and rejoicing - than that which is used here.

And did run ... - They ran to announce what they had seen to the disciples. The city, where the disciples were, was half a mile or more from the place.

Barnes: Mat 28:9

And as they went ... Jesus met them - This was when they left the sepulchre the "second"time. Jesus first appeared to Mary Magdalene when alone, Joh 20:14. "Afterward"he appeared to the other women, as related by Matthew. See the accounts of the resurrection harmonized at the end of this chapter.

All hail - This is a term of salutation. The word all has been supplied by the translators. It is not in the original. The meaning of the word "hail,"here, is rejoice;"a term of salutation connected with the idea of joy at his resurrection, and at meeting them again.

Held him by the feet - Or threw themselves prostrate before him. This was the usual posture of supplication. See 2Ki 4:37. It does not mean that they took hold of his feet, but only that they cast themselves down before him.

And worshipped him - See the notes at Mat 8:2. In this place the word "worship"seems to denote the homage due to the Messiah risen from the dead; regarded by them now in a proper light, and entitled to the honor which was due to God, agreeably to Joh 5:23.

Barnes: Mat 28:10

Be not afraid - The ancients, when in the presence of a heavenly being - an angel, or one who was supposed to be possessed of divine power were commonly struck with great "fear,"as well as a great sense of their unworthiness. See Luk 5:8; Jdg 6:22-23; Jdg 13:21-22. These women were in like manner alarmed when they saw Jesus, believing him now especially to be a Divine Being; seeing him returning from the regions of the dead, and doubtless impressed with a new consciousness that they were unworthy of being in his presence. Jesus comforted them. He was the "same Jesus"with whom they had been before his death, and they had no reason now to fear him.

Go tell my brethren - There is something exceedingly tender in the appellation used here - "my brethren."Though he was risen from the dead, though about to be exalted to heaven, yet he did not disdain to call his disciples his brethren. This was calculated still further to silence the fears of the women and to inspire them with confidence.

Into Galilee - Galilee was the northern part of the land. There the Saviour commenced his ministry; and there, away from the noise and confusion of the city, he purposed again to meet them, in retirement and quietness, to satisfy them of his resurrection, and to commission them to go forth and preach the everlasting gospel.

Barnes: Mat 28:11

When they were going - Or when they had gone from the tomb.

Some of the watch - Some of the guard that had been set around the tomb to keep it safe. Probably the leaders or officers came to give a true account of what had happened.

Showed unto the chief priests - To Annas and Caiaphas.

Barnes: Mat 28:12

And when they were assembled ... - They deemed the matter of so much importance as to justify the calling together of the great council of the nation. Notwithstanding all their caution, it was plain that the body of Jesus was gone. It was further plain that the disciples would affirm that he was restored to life again. It was not improbable that Jesus would himself appear, and convince multitudes that he was the Messiah, and that the guilt of putting him to death would, after all their caution and cunning, be charged on them. They had been at great pains to procure his death. They had convinced Pilate that he was dead. They had placed a guard for the express purpose of preventing his being taken away. It would be in vain, after this, to pretend that he was not dead; that he was in a swoon; that he died in appearance only. They had shut themselves out from this, which would have been the most plausible plea, and, whatever course they might now adopt, they were obliged to proceed on the admission that he had been really dead, and that all proper measures had been taken to prevent his being stolen. They concluded, after consultation, that but one way was left - to bribe the soldiers - to induce them to tell a falsehood - and to attempt to convince the world that Jesus, in spite of themselves, and in the face of all probability, had been really stolen.

Large money - Much money. This was given to bribe them; to induce them to conceal the truth, and to affirm what they knew was false.

Barnes: Mat 28:14

The governor’ s ears - To Pilate. If it is reported to him that Jesus was stolen while you slept.

We will persuade him - We will convince or satisfy him, so that he shall not punish you. This they might promise with safety; for,

1.    They knew from the character of Pilate that he could be easily bribed.

2.    Pilate, after the feast of the Passover, was accustomed to return to Caesarea.

3.    He had not been inclined at all to interfere in anything concerning the Saviour until it was urged upon him by the Jews.

He would not be disposed, "of himself,"to take any further trouble about the matter. He would feel that all that could be demanded of him had been done, and would not be disposed further to interfere, unless the Sanhedrin should demand it. This, of course, they would not do.

Barnes: Mat 28:15

This saying is commonly reported - This account of the disappearance of the body of Jesus from the sepulchre is commonly given.

Until this day - The time when Matthew wrote this gospel that is, about 30 years after the resurrection.

The resurrection of the Lord Jesus, of which an account is given in this chapter, is one of the most important doctrines of the Christian religion, and is attested by the strongest evidence that can be adduced in favor of any ancient fact. Let it be considered:

\caps1 1. t\caps0 hat he had often foretold his own death and resurrection. See Mat 12:40; Mat 16:21; Mat 20:19.

2. There was no doubt that he was really dead. Of this the Jews. the Romans, and the disciples were all equally well satisfied.

3. Every proper precaution was taken to prevent his removal by stealth. A guard, usually consisting of sixty men, was placed there for the express purpose of keeping him, and the sepulchre was secured by a large stone and by a seal.

4. On the third day the body was missing. In this all were agreed. The high priests did not dare to call that in question. They labored, therefore, to account for it. The disciples affirmed that he was alive. The Jews hired the Roman soldiers to affirm that he was stolen while they slept, and succeeded in making many of the people believe it.

This account of the Jews is attended with the following difficulties and absurdities:

1.    The Roman guard was composed usually of 60 men, and they were stationed there for the express purpose of guarding the body of Jesus.

2.    The punishment of "sleeping"while on guard in the Roman army was "death,"and it is perfectly incredible that those soldiers should expose themselves in this manner to death.

3.    The disciples were few in number, unarmed, weak, and timid. They had just fled before those who took Jesus in the garden, and how can it be believed that in so short a time they would dare to attempt to take away from a Roman guard of armed men what they were expressly set to defend?

4.    How could the disciples presume that they would find the Roman soldiers asleep? or, if they should, how was it possible to remove the stone and the body without awaking even "one"of their number?

5.    The "regularity and order"of the grave-clothes Joh 20:6-7 show that the body had not been stolen. When men rob graves of the bodies of the dead, they do not wait coolly to fold up the grave-clothes and lay them carefully by themselves.

6.    If the soldiers were "asleep,"how did they, or how could they know that the disciples stole the body away? If they were "awake,"why did they suffer it?

The whole account, therefore, was intrinsically absurd. On the other hand, the account given by the disciples is perfectly natural and credible.

1. They account for the reason why the soldiers did not see the Saviour when he rose. Terrified at the vision of an angel, they became as dead men.

2. They affirmed that they saw him. All the apostles affirmed this, and many others.

3. They affirmed it in Jerusalem, in the presence of the Jews, before the high priests and the people. See the Acts of the Apostles. If the Jews really believed the account which they themselves had given, why did they not apprehend the apostles, and prove them guilty of the theft and of falsehood? - things which they never attempted, and which show, therefore, that they did not credit their own report.

4. In regard to the Saviour they could not be deceived. They had been with him three years. They knew him as a friend. They again ate and drank with him; they put their fingers into his hands and side; they conversed with him; they were with him 40 days. There were enough of them to bear witness. Law commonly requires not more than one or two competent witnesses, but here were eleven plain, honest men, who affirmed in all places and at all times that they had seen him. Can it be possible that they could be deceived Then all faith in testimony must be given up.

5. They gave every possible evidence of their sincerity. They were persecuted, ridiculed, scourged, and put to death for affirming this. Yet not one of them ever expressed the least doubt of its truth. They bore everything rather than to deny that they had seen him. They had no motive in doing this but the love of truth. They obtained no wealth by it, no honor, no pleasure. They gave themselves up to great and unparalleled sufferings - going from land to land; crossing almost every sea; enduring the dangers, toils, and privations of almost every clime - for the simple object of affirming everywhere that a Saviour died and rose. If they knew this was an imposition - and if it had been they would have known it - in what way is this remarkable conduct to be accounted for? Do men conduct in this way for nothing? and especially in a plain case, where all that can be required is the testimony of the senses?

6. The world believed them. Three thousand of the Jews themselves believed in the risen Saviour on the day of Pentecost, but 50 days after his resurrection, Act 2:41. Multitudes of other Jews believed during the lives of the apostles. Thousands of Gentiles believed also, and in 300 years the belief that Jesus rose had spread over and changed the whole Roman empire. If the apostles had been deceivers, that was the age in which they could most easily have been detected. Yet that was the age when converts were most rapidly multiplied, and God affixed His seal to their testimony that it was true.

Barnes: Mat 28:16

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.

Barnes: Mat 28:17

They worshipped him - Paid him honour as the Messiah.

But some doubted - As, for example, Thomas, Joh 20:25. The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men that they were not easily imposed on that they had not previously agreed to affirm that he had risen - that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; their firm conviction after all their doubts; and their willingness to show their conviction even by their "death,"is most conclusive proof that they were "not"deceived in regard to the fact of his resurrection.

Barnes: Mat 28:18

All power is given unto me in heaven and in earth - The "Son of God,"as "Creator,"had an original right to all things, to control them and dispose of them. See Joh 1:3; Col 1:16-17; Heb 1:8. But the universe is put under him more particularly as Mediator, that he might redeem his people; that he might gather a church; that he might defend his chosen; that he might subdue all their enemies, and bring them off conquerors and more than conquerors, Eph 1:20-23; 1Co 15:25-27; Joh 5:22-23; Phi 2:6-11. It is in reference to this, doubtless, that he speaks here power or authority committed to him over all things, that he might redeem, defend, and save the church purchased with his own blood. His mediatorial government extends, therefore, over the material world, over angels, over devils, over wicked men, and over his own people.

Barnes: Mat 28:19

Go ye therefore - "Because"all power is mine, go! I can defend you. The world is placed under my control. It is redeemed. It is given me in promise by my Father, as the purchase of my death. Though you are weak, yet I am strong! Though you will encounter many troubles and dangers, yet I can defend you! Though you die, yet I live, and the work shall be accomplished!

Teach all nations - The word rendered "teach,"here, is not the one that is usually so translated in the New Testament. This word properly means "to disciple, or to make disciples of."This was to be done, however, by teaching, and by administering baptism.

All nations - This gracious commission was the foundation of their authority to go to the Gentiles. The Jews had expected that the offers of life under the Messiah would be confined to their own nation. Jesus broke down the partition wall, and commissioned his disciples to go everywhere, and bring the "world"to the knowledge of himself.

Baptizing them - as an emblem of the purifying influences of the Christian religion through the Holy Spirit, and solemnly devoting them to God.

In the name ... - This phrase does not mean, here, "by the authority"of the Father, etc. To be baptized in the name of the Father, etc., is the same as to be baptized "unto"the Father; as to believe on the "name"of Christ is the same as to believe "on Christ,"Joh 1:12; Joh 2:23; Joh 3:18; 1Co 1:13. To be baptized "unto"anyone is publicly to receive and adopt him as a religious teacher or lawgiver; to receive his system of religion. Thus, the Jews were baptized "unto Moses,"1Co 10:2. That is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks 1Co 1:13, "Were ye baptized in the name of Paul?"- that is, Were you devoted to Paul by this rite? Did you bind yourselves to "him,"and give yourselves away to "him,"or to God? So to be baptized in the name of the Father, or unto the Father, means publicly, by a significant rite, to receive his system of religion; to bind the soul to obey his laws; to be devoted to him; to receive, as the guide and comforter of the life, his instructions, and to trust to his promises. To be baptized unto the Son, in like manner, is to receive him as the Messiah - our Prophet, Priest, and King - to submit to his laws, and to receive him as a Saviour. To be baptized unto the Holy Spirit is to receive him publicly as the Sanctifier, Comforter, and Guide of the soul. The meaning, then, may be thus expressed: Baptizing them unto the Father, Son, and Holy Spirit by a solemn profession of the only true religion, and by a solemn consecration to the service of the sacred Trinity.

The union of these three names in the form of baptism proves that the Son and Holy Spirit are equal with the Father. Nothing would be more absurd or blasphemous than to unite the name of a creature - a man or an angel - with the name of the ever-living God in this solemn rite. If Jesus was a mere man or an angel, as is held by many who deny his divinity, and if the Holy Spirit was a mere "attribute"of God, then it would have been the height of absurdity to use a form like this, or to direct the apostles to baptize people under them. How absurd would be the direction - nay, how blasphemous - to have said, "Baptize them unto God, and unto Paul, and unto the "wisdom or power"of God!"Can we believe that our Saviour would have given a direction so absurd as this? Yet, unless he himself is divine, and the Holy Spirit is divine, Jesus gave a direction substantially the same as this. The form of baptism, therefore, has been always regarded as an unbreakable argument for the doctrine of the Trinity, or that the Son and Holy Spirit are equal with the Father.

Poole: Mat 28:1

Mat 28:1-8 Christ’ s resurrection is declared by an angel to the women.

Mat 28:9-10 Christ himself appeareth to them.

Mat 28:11-15 The chief priests bribe the soldiers to report that

he was stolen by the disciples.

Mat 28:16,17 Christ appeareth to the eleven in Galilee,

Mat 28:18-20 and sendeth them to teach and baptize all nations.

We are now come to that part of the Gospel which treats concerning the resurrection of Christ, and the converse which he had upon the earth for forty days, Act 1:3 , until the time of his ascension into heaven. Matthew and Mark are the shortest in this narration. I shall therefore, only consider what Matthew saith, and what the other evangelists speak as to the same things which he mentions, leaving out what the other evangelists have (not at all mentioned by him) to be discoursed in their proper place. We heard before that Mary Magdalene and the other Mary had prepared spices and ointments to anoint the body of Christ, but the sabbath day being at hand, they would not by that unnecessary action profane the sabbath; as Luke tells us, Luk 23:56 , they rested on the sabbath, according to the commandment: The sabbath ended with them at the setting of the sun. They did not go as soon as the sabbath was ended, but after it was ended,

as it began to dawn toward the first day of the week The first day of the week began with them as soon as the sabbath was ended, so as the first day of the week was a third part spent; therefore Mark reports the time, Mar 16:1,2 , And when the sabbath was past; and says that Mary Magdalene, and Mary the mother of James and Salome, had bought sweet spices that they might come and anoint him. And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. Luke saith, Luk 24:1 , that upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

John saith, Joh 20:1 , The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre. As to the time, three evangelists say it was upon the first day of the week, early in the morning; about sunrising, saith Mark; while it was yet dark, saith John: these now interpret Matthew’ s oqe sabbatwn , which doth not signify, in the evening of the sabbath, but in the evening of the sabbaths, the end of the week. The Jews, in honour to the sabbath, called all the days of the week sabbaths, the first of the sabbath, the second of the sabbath, &c.; so as oqe sabbatwn is well translated by our translators, In the end of the sabbath, the evening or night following the sabbath, following the seventh day, which was the sabbath. Nor is oqe to be taken here strictly for that time of the night which we call the evening, but for the whole night, which must be reckoned to continue until the sunrising of the first day of the week; and so Matthew expounds himself, adding,

as it began to dawn toward the first day of the week that is, the first artificial day, as the day is accounted from sunrising to sun setting; otherwise it was upon the first natural day of the week, which began from the sun setting before. Matthew mentions the coming of Mary Magdalene, and the other Mary, who, Mark saith, was the mother of James and Salome, to the sepulchre. John mentions only Mary Magdalene, but it is not probable she went alone, and two other evangelists say also the other Mary. Luke saith there were certain others with them: there might be divers with them, though one only be named by John, two by Matthew and Mark as being the principal persons in the company. And though Matthew only mentions their going to see the sepulchre, yet Mark telleth us that they went also to anoint his body, and Luke saith they carried the spices prepared for that end; their faith, as it seemeth, was yet but weak as to our Saviour’ s resurrection.

Poole: Mat 28:2-4

Ver. 2-4. Matthew alone telleth us this; all the other evangelists agree that when the women came they found the stone rolled away, which eased them of the solicitude they had as they came, saying amongst themselves,

Who shall roll us away the stone from the door of the sepulchre? Matthew saith, an angel descended and rolled away the stone, and came and sat upon it. This angel had assumed a shape, for he appeared to those that saw him, as to

his countenance, like lightning as to his garment, as one clothed in exceeding white linen, white as snow. What doth the watch all this while? Matthew saith, they were afraid, shook, and became like dead men. Luke and John make mention of two angels. Indeed there needed not any angel at all to remove the stone, if this had been all he had come down for; He that was quickened by the Spirit, could by the same power have rolled away the stone; but as it was fit that the angels, who had been witnesses of his passion, should also be witnesses of his resurrection, that he who was justified in the Spirit, should be seen of angels, 1Ti 3:16 ; so it was necessary, that the keepers might give a just account to Pilate, the chief priests, and scribes. And no wonder that they were afraid, and as dead men, whereas all apparitions of this nature naturally affright us, and they had such a conscience of guilt upon them, and might justly fear what their masters should say to them, when they found the body was missing; especially also seeing, or being sensible of, the earthquake, or great concussion of the air (for though we translate it earthquake, yet the Greek saith no more than seismov megav ). Besides that the presence of the angels seemed reasonable to prevent a cheat, by putting some other dead body into the sepulchre, and to direct the women who were now coming towards the sepulchre, for they were not yet come: when they were come, they found the stone rolled away; and Matthew’ s relation, how the stone came removed, was doubtless not from them, but from the keepers, or some to whom they had related it.

Poole: Mat 28:5-8

Ver. 5-8. Mark saith, Mar 16:5-8 , And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man, for they were afraid.

Luke saith, Luk 24:3-11 , And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: and as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, and returned from the sepulchre, and told all these things unto the eleven, and to all the rest. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not.

John saith, of Mary Magdalene only, Joh 20:2 , Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

Matthew in this relation omits many things more distinctly related by the other evangelists. When the women came to the sepulchre, they first entered in; so saith Mark and Luke. It was within that they saw the angel, habited as it were in a long white, shining garment. They were affrighted, (as we naturally are upon apparitions), they bowed down their faces to the earth. The angel bids them not to fear, he knew that they sought Jesus of Nazareth, who was crucified;

Why seek ye the living among the dead? he is not here, but is risen showeth to them the place where his body was laid; minds them of Christ’ s words to them in Galilee, Mat 18:23 ; bids them go tell his disciples (Mark adds, and Peter ) that he was going before them into Galilee, and that there they should see him, as he had said unto them, Mat 26:32 Mar 14:28 .

They departed quickly from the sepulchre (as Matthew saith) with fear and great joy Mark saith, trembling and amazed. John doth not say, unbelieving, but he saith it in effect, for he saith, that they said to Simon Peter, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. The cause of their fear and amazement was doubtless the apparition of the angel. The cause of their sudden joy was the news that he was risen, told them by the angel. It appeareth that their joy was but a sudden flash of passion, not rising from the certainty of their souls as to the truth of what they heard, because they said to the disciples, that they did not believe it, but upon second thoughts concluded that somebody had removed our Saviour’ s body: neither did the apostles themselves believe it, as appeareth by Luke; he saith they looked upon it as an idle tale.

John saith expressly, Joh 20:9 , As yet they knew not the scripture, that he must rise again from the dead: they knew it notionally, but they did not give a firm and a fixed assent to it, they did not believe it. It was not, it seemeth, in the power of their wills to believe this article of Christ’ s resurrection; for as they had a Divine revelation of the thing from Christ himself, so we cannot but think they had mind and good will enough to believe it. But God had not given them the power of faith as to this point.

Poole: Mat 28:9-10

Ver. 9,10. Matthew repeateth this very shortly. Mark saith, Mar 16:9-11 , Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. And she went and told them that had been with him, as they mourned and wept. And they, when they had heard that he was alive, and had been seen of her, believed not.

Luke saith, Luk 24:12 , Then (that is, when Mary Magdalene and the other Mary had come and told the disciples what they had seen and heard, though at first they gave no credit to it) arose Peter, and ran unto the sepulchre, and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

John relates this more distinctly, in Joh 20:3-18 : Peter therefore went forth, and that other disciple, ( whom Jesus loved, as Mat 28:2 , and that was John himself, who wrote that Gospel, Joh 13:23 ), and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. Then the disciples went away again unto their own home. But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. What there is particularly to be noted upon the several particulars in John’ s relation, I shall observe when I come to that chapter of John; I have only at present transcribed it, that from the comparing it with the other evangelists we might understand the order of this history.

And as they went to tell his disciples This seemeth to be their second going, and the order to be thus: When Mary and the rest came to the disciples, and told them they had been at the sepulchre, and what they had there seen and heard, they believed it not. But yet, it being close by the city, and not knowing what to think, Peter resolves to go and see, and so doth John. They both run, but John comes there first, but goes not into the sepulchre, but only looks in, and sees the linen clothes lying. Peter comes (for it was very near the gates of the city); he goeth in, seeth the linen clothes, and the napkin. Then John also adventures to go in, and saw and believed; he is the first is said to have believed. Then they went home. But Mary stayed weeping; and now and then looking into the sepulchre, she seeth not the clothes only, but two angels sitting, the one at the head, the other at the feet of the place where the body of Christ did lie. They ask her why she wept. She tells them, Because they had taken away her Lord, and she did not know where they had laid him. Now, saith John, when she had said thus, estrafh eiv ta opisw , we translate it, She turned herself back, and saw Jesus standing, Joh 20:14 ; which seemeth to contradict our evangelist Matthew, who saith,

As they went to tell his disciples, behold, Jesus met them, saying, All hail Our translation now would make one think that Mary was still at the sepulchre, and there looking back she saw Jesus; and this seemeth either to assert that Mary saw Christ twice, once at the sepulchre, once in her return to the city, or else to contradict Matthew; but the Greek words may be translated, ‘ She was turned backward’ , that is, was going back to tell his disciples, and met Christ, who saluted her, saying, All hail.

Though Mary Magdalene be only named, and possibly all the women who were with her at first did not come back with her the second time, yet it is plain she was not alone, for Matthew saith, They came and held him by the feet, and worshipped him. He bids her be not afraid, but go and tell his disciples they should meet him in Galilee. For the other discourse betwixt him and Mary, we shall meet with it when we come to that chapter in St. John’ s Gospel where it is mentioned. Mark saith, that when they had heard he was alive, and had been seen of her, they believed not. We do not read that the angels appeared either to Peter or John, much less that Christ as yet showed himself to them; so they had only the testimony of Mary as to these things, and their own view of the empty sepulchre, and the clothes lying by. How hard a thing it is to believe spiritual mysteries, above the reach of our reason! So hard, that no revelation of flesh and blood is sufficient to beget such a faith.

Poole: Mat 28:11-15

Ver. 11-15. No other evangelist hath this passage, which was necessary to be inserted by Matthew:

1. To satisfy readers how it could come to pass, that Matthew should know of the earthquake, or concussion of the air rather, and that an angel came and rolled away the stone; for all this was done, and Christ risen, before the women came: it came out by the watch, or by Pilate to whom the watch related it, or else by some of the priests and elders, who did not keep counsel so well as others.

2. To show the horrible wickedness of these priests and elders, that would thus cover the blood they had spilt with a lie and subornation. Thus one sin requires more to defend it.

3. To let us see how simple people will show themselves in their malice. What a story here was! If they were asleep, how could they know that Christ’ s disciples came by night and stole him away? Would no noise of rolling away the stone wake them? Malice will not allow men deliberation enough to show themselves wise. God infatuated these men, that succeeding ages might know they were suborned. Here we have also the ground of that fable with which the Jews presently filled all the world.

Poole: Mat 28:16-17

Ver. 16,17. 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.

Poole: Mat 28:18-20

Ver. 18-20. Mark saith, Mar 16:15-18 , And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. Our blessed Lord in these three last verses:

1. Asserts his power and authority.

2. He delegates a power.

3. He subjoins a promise.

The power and authority which he asserts to himself is, All power both in heaven and earth, Act 10:36,42 Eph 1:20-22 ; power of remission of sins, Luk 24:47 , of congregating, teaching, and governing his church; a power to give eternal life to whomsoever he pleased. This was inherent in him as God blessed for ever, given to him as our Mediator and Redeemer, given him when he came into the world, but more especially confirmed to him and manifested to be given him at his resurrection and ascension, Phi 2:9,10 . Having declared his power, he delegates it:

Go ye therefore, and teach all nations the Greek is mayhteusate , make disciples all nations; but that must be first by preaching and instructing them in the principles of the Christian faith, and Mark expounds it, telling us our Saviour said, Go ye into all the world, and preach the gospel to every creature, that is, to every reasonable creature capable of hearing and receiving it. I cannot be of their mind, who think that persons may be baptized before they are taught; we want precedents of any such baptism in Scripture, though indeed we find precedents of persons baptized who had but a small degree of the knowledge of the gospel; but it should seem that they were all first taught that Jesus Christ was the Son of God, and were not baptized till they professed such belief, Act 8:37 , and John baptized them in Jordan, confessing their sins, Mat 3:6 . But it doth not therefore follow, that children of such professors are not to be baptized, for the apostles were commanded to baptize all nations: children are a great part of any nation, if not the greatest part, and although amongst the Jews those that were converted to the Jewish religion were first instructed in the law of God before they were circumcised, yet the fathers being once admitted, the children were circumcised at eight days old; nor were they under any covenant different from us, though we be under a more clear manifestation of the same covenant of grace, of which circumcision was a sign and seal to them, as baptism is to us. Infants are capable of the obligations of baptism, for the obligation ariseth from the equity of the thing, not from the understanding and capacity of the person; they are also capable of the same privileges, for of such is the kingdom of God, as our Saviour hath taught us.

All nations: the apostles were by this precept obliged to go up and down the world preaching the gospel, but not presently. So it is plain that the apostles understood their commission, from Act 1:8 Act 3:26 13:46 18:6,7 Ga 2:7 . They were first to preach and to baptize amongst the Jews, and then thus to disciple all nations. Pastors and teachers who succeeded the apostles were not under this obligation, but were to be fixed in churches gathered, as we learn from the Acts of the Apostles, and the Epistles of the apostles. They by this commission have authority in any place to preach and to baptize, but are not under an obligation to fix no where, but to go up and down preaching in all nations.

Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost Baptizing them is no more than washing them with water. We read of the baptism of pots and cups, Mar 7:8 , (we translate it washing, ) which we know may be by dipping them in water, or by pouring or sprinkling of water upon them. It is true, the first baptisms of which we read in holy writ were by dippings of the persons baptized. It was in a hot country, where it might be at any time without the danger of persons’ lives. Where it may be, we judge it reasonable, and most resembling our burial with Christ by baptism into death; but we cannot think it necessary, for God loveth mercy rather than sacrifice, and the thing signified by baptism, viz. the washing away of the soul’ s sins with the blood of Christ, is in Scripture expressed to us by pouring and sprinkling, Eze 36:25 Heb 12:24 1Pe 1:2 .

In the name of the Father, &c. in the Greek it is, eis to onoma , into the name. In the name doth not only import the naming of the names of the Father, Son, and Holy Ghost upon them, but, in the authority, or (which is indeed the chief) into the profession of the trinity of the persons in the one Divine Being: dedicating the persons baptized to God the Father, Son, and Holy Ghost, and thereby obliging them to worship and serve God the Father, Son, and Holy Ghost; for in baptism there is both a solemn dedication of the person to God, and a solemn stipulation: the person baptized either covenanting for himself that he will be the Lord’ s, or his parents covenanting for him that he shall be the Lord’ s; which covenant doth both oblige the parents to do what in them lieth in order to that end, and also the child, the parents covenanting for no more than the child was under a natural and religious obligation to perform, if such covenant had never been made by its parents on its behalf.

Teaching them to observe all things whatsoever I have commanded you There is a teaching must go before baptism of persons grown up; and this was the constant practice of the apostles. It is fit men should act as rational creatures, understanding what they do. And there is a teaching which must follow baptism; for baptism without obedience, and a living up to that covenant in which we are engaged, will save no soul, but lay it under a greater condemnation. The apostles might teach nothing but what Christ had commanded them, and they were bound to teach whatsoever Christ had commanded them. Here now is the rule of the baptized person’ s obedience. We are bound to no obedience but of the commands of Christ, and to a perfect obedience of them, under the penalty of eternal condemnation. When Mark saith, He that believeth and is baptized shall be saved, it doth not imply that baptism is absolutely necessary to salvation, or in the same order with faith in Christ; but that the contempt of it is damnable, as being a piece of presumptuous disobedience; and such a faith is to be understood there, under the notion of believing, as worketh by love.

And, lo, I am with you alway, even unto the end of the world: I am and I will be with you, and those who succeed you in the work of the ministry, being called of me thereunto. I will be with you, protecting you, and upholding that ordinance, and blessing you, and all others of my faithful ministers that labour for making me and my gospel known, with success.

Unto the end of the world not of this age only, but of the world: my ministry begun in you shall not fail, nor shall the adding of souls to the number of them who shall be saved (as a token of my gracious presence with you) fail, till the world shall be determined, and the new heavens and the new earth shall appear. What Mark addeth concerning the signs that should follow those that believed, had a particular reference to the times immediately following Christ’ s ascension into heaven, and is to be understood of those miraculous operations which were to be wrought by the apostles, and others, for a further confirmation of the doctrine of the gospel by them preached. Matthew says nothing of them here. There is no promise of Christ’ s presence with his ministers to enable to such operations to the end of the world; but with his ministers preaching, baptizing, and teaching men to observe and to do whatsoever he hath commanded them, he hath promised to be, till time shall be no more.

Lightfoot: Mat 28:1

In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.   

[In the end of the sabbath.] In the Jerusalem Talmudists it is in the coming forth of the sabbath; vulgarly, in the going out of the sabbath: On a certain eve of the sabbath; namely, when the sabbath began, "there was not wine to be found in all Samaria: but at the end of the sabbath there was found abundance, because the Aramites had brought it, and the Cuthites had received it"...   

[Towards the first day of the week.] The Jews reckon the days of the week thus; One day (or the first day) of the sabbath: two (or the second day) of the sabbath; "Two witnesses come and say, The first of the sabbath this man stole, etc., and, on the second day of the sabbath; judgment passed on him."   

The third of the sabbath; "A virgin is married on the fourth day of the week; for they provide for the feast the first day of the week. The second day of the week: and the third day of the week."   

" On the fourth day of the week they set apart him who was to burn the red heifer."   

On the fifth of the sabbath. "Ezra ordained that they should read the law publicly on the second and fifth days of the sabbath, etc. He appointed that judges should sit in the cities on the second and fifth days. Ezra also appointed that they should wash their clothes on the fifth day of the sabbath."   

The sixth day they commonly called the eve of the sabbath; "To wash their clothes on the fifth day of the sabbath, and eat onions on the eve of the sabbath." On the fifth day of the sabbath [or week], and the eve of the sabbath, and the sabbath.   

The first day of the week, which is now changed into the sabbath or Lord's day, the Talmudists call the Christians'; or the Christian day: On the Christians' day it is always forbidden for a Jew to traffic with a Christian. Where the Gloss saith thus: A Nazarene or Christian is he who followeth the error of the man who commanded them " to make the first day of the week a festival day to him; and according to the words of Ismael, it is always unlawful to traffic with them three days before that day and three days after; that is, not at all the week through." We cannot here pass by the words of the Glossers on Babyl. Rosh hashanah; "The Baithusians desire that the first day of the Passover might be on the sabbath, so that the presenting of the sheaf might be on the first day of the week, and the feast of Pentecost on the first day of the week."   

With good reason did our blessed Saviour remove the sabbath to this day, the day of his resurrection, the day which the Lord had made; Psa 118:24; when now the stone which the builders refused was become the head stone of the corner. For,   

I. When Christ was to make a new world, or a new creation, it was necessary for him to make a new sabbath. The sabbath of the old creation was not proper for the new.   

II. The kingdom of Christ took its beginning principally from the resurrection of Christ: when he had now overcome death and hell. (The Jews themselves confess that the kingdom of the Messiah was to begin with the resurrection of the dead, and the renewing of the world.) Therefore it was very proper that that day from which Christ's kingdom took its beginning should pass into the sabbath, rather than the old sabbath, the memorial of the creation.   

III. That old sabbath was not instituted till after the giving the promise of Christ, Gen 3:15; and the rest of God on that seventh day was chiefly in having perfected the new creation in Christ; that also was the sabbatical rest of Adam. When therefore that was accomplished which was then promised, namely, the bruising of the serpent's head by the resurrection of Christ, and that was fulfilled which was typified and represented in the old sabbath, namely, the finishing of a new creation, the sabbath could not but justly be transferred to that day on which these things were done.   

IV. It was necessary that the Christians should have a sabbath given them distinct from the sabbath of the Jews, that a Christian might be thereby distinguished from a Jew. For as the law took great care to provide that a Jew might be distinguished from a heathen; so it was provided by the gospel with the like care, that partly by the forsaking of those rites, partly by the bringing in of different manners and observances, a Christian might be distinguished from a Jew. The law was not more solicitous to mark out and separate a Jew from a heathen by circumcision than the gospel hath been that by the same circumcision a Christian should not Judaize. And the same care it hath deservedly taken about the sabbath: for since the Jews, among other marks of distinction, were made of a different colour, as it were, from all nations, by their keeping the sabbath, it was necessary, that by the bringing in of another sabbath (since of necessity a sabbath must be kept up), that Christians might be of a different colour from the Jews.

Lightfoot: Mat 28:9

And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.   

[All hail.] In the vulgar dialect of the Jews, "The Rabbins saw a certain holy man of Caphar Immi, and said All hail." How do they salute an Israelite? All hail.   

[They held him by the feet.] This seems to have been done to kiss his feet. So 2Ki 4:27. For this was not unusual: "As R. Janni and R. Jonathan were sitting together, a certain man came and kissed the feet of R. Jonathan." Compare the evangelists here, and you will find that this was done by Mary Magdalene only, who formerly had kissed Christ's feet, and who had gone twice to the sepulchre, however Matthew makes mention but of once going. The story, in short, is thus to be laid together: At the first dawning of the morning Christ arose, a great earthquake happening at that time. About the same time Magdalene and the other women left their houses to go to the sepulchre: while they met together and made all things ready, and took their journey to the tomb, the sun was up. When they were come, they are informed of his resurrection by the angels, and sent back to the disciples. The matter being told to the disciples, Peter and John run to the sepulchre; Magdalene also followed after them. They having seen the signs of the resurrection return to their company, but she stays there. Being ready to return back, Christ appears to her, she supposing him to be the gardener. As soon as she knew him, she worships him; and embracing his feet, kisseth them. And this is the history before us, which Matthew relates in the plural number, running it over briefly and compendiously, according to his manner.

Lightfoot: Mat 28:19

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

[Go ye therefore and teach all nations, baptizing them, etc.] I. The enclosure is now thrown down, whereby the apostles were kept in from preaching the gospel to all the Gentiles, Mat 10:5. For, first, the Jews had now lost their privilege, nor were they henceforward to be counted a peculiar people; nay, they were now become "Lo-ammi." They had exceeded the heathens in sinning, they had slighted, trampled upon, and crucified the Creator himself, appearing visibly before their eyes in human flesh; while the heathens had only conceived amiss of the Creator, whom they neither had seen nor could see, and thereby fallen to worship the creature. Secondly, Christ had now by his blood paid a price for the heathens also. Thirdly, he had overcome Satan, who held them captive. Fourthly, he had taken away the wall of partition: and fifthly, had exhibited an infinite righteousness.   

II. Make disciples. Bring them in by baptism, that they may be taught. They are very much out, who from these words cry down infant-baptism, and assert that it is necessary for those that are to be baptized to be taught before they are baptized. 1. Observe the words here, make disciples; and then after, teaching; in the twentieth verse. 2. Among the Jews, and also with us, and in all nations, those are made disciples that they may be taught. A certain heathen came to the great Hillel, and saith, Make me a proselyte, that thou mayest teach me. He was first to be proselyted, and then to be taught. Thus first, make them disciples by baptism; and then, teach them to observe all things; etc.   

III. Baptizing. There are divers ends of baptism: -- 1. According to the nature of a sacrament it visibly teacheth invisible things, that is, the washing of us from all our pollutions by the blood of Christ, and by the cleansing of grace, Eze 36:25. 1. According to the nature of a sacrament, it is a seal of divine truth. So circumcision is called, Rom 4:11; "And he received the sign of circumcision, the seal of the righteousness of faith," etc. So the Jews, when they circumcised their children, gave this very title to circumcision. The words used when a child was circumcised you have in their Talmud. Among other things, he who is to bless the action saith thus, "Blessed be he who sanctified him that was beloved from the womb, and set a sign in his flesh, and sealed his children with the sign of the holy covenant;" etc.   

But in what sense are sacraments to be called seals? Not that they seal (or confirm) to the receiver his righteousness; but that they seal the divine truth of the covenant and promise. Thus the apostle calls circumcision 'the seal of the righteousness of faith': that is, it is the seal of this truth and doctrine, that 'justification is by faith,' which righteousness Abraham had when he was yet uncircumcised. And that is the way whereby sacraments confirm faith, namely, because they do doctrinally exhibit the invisible things of the covenant; and, like seals, do by divine appointment sign the doctrine and truth of the covenant. 3. According to the nature of a sacrament, it obligeth the receivers to the terms of the covenant: for as the covenant itself is of mutual obligation between God and man; so the sacraments, the seals of the covenant, are of like obligation. 4. According to its nature, it is an introductory into the visible church. And, 5. It is a distinguishing sign between a Christian and no Christian, namely, between those who acknowledge and profess Christ, and Jews, Turks, and Pagans, who do not acknowledge him. Disciple all nations, baptizing. When they are under baptism, they are no longer under heathenism; and this sacrament puts a difference between those who are under the discipleship of Christ, and those who are not. 6. Baptism also brings its privilege along with it, while it opens the way to a partaking of holy things in the church, and placeth the baptized within the church, over which God exerciseth a more singular providence than over those that are out of the church.   

And now, from what hath been said, let us argue a little in behalf of infant-baptism. Omitting that argument which is commonly raised form the words before us, namely, that when Christ had commanded to baptize all nations, infants also are to be taken in as parts of the family, these few things may be observed:   

I. Baptism, as a sacrament, is a seal of the covenant. And why, I pray, may not this seal be set on infants? The seal of divine truth hath sometimes been set upon inanimate things, and that by God's appointment. The bow in the cloud is a seal of the covenant: the law engraven on the altar, Joshua_8, was a seal of the covenant. The blood sprinkled on the twelve pillars that were set up to represent the twelve tribes was a seal and bond of the covenant, Exodus_24. And now tell me, why are not infants capable, in like manner, of such a sealing? They were capable heretofore of circumcision; and our infants have an equal capacity. The sacrament doth not lose this its end, through the indisposition of the receiver. Peter and Paul, apostles, were baptized: their baptism, according to its nature, sealed to them the truth of God in his promises concerning the washing away of sins, etc. And they, from this doctrinal virtue of the sacrament, received confirmation of their faith. So also Judas and Simon Magus, hypocrites, wicked men, were baptized: did not their baptism, according to the nature of it, seal this doctrine and truth, "that there as a washing away of sins?" It did not, indeed, seal the thing itself to them; nor was it at all a sign to them of the 'washing away' of theirs: but baptism doth in itself seal this doctrine. You will grant that this axiom is most true, "Abraham received the sign of circumcision, the seal of the righteousness of faith." And is not this equally true? Esau, Ahab, Ahaz, received the sign of circumcision, the seal of the righteousness of faith: is not circumcision the same to all? Did not circumcision, to whomsoever it was administered, sign and seal this truth, that there 'was a righteousness of faith'? The sacrament hath a sealing virtue in itself, that doth not depend on the disposition of the receiver.   

II. Baptism, as a sacrament, is an obligation. But now infants are capable of being obliged. Heirs are sometimes obliged by their parents, though they are not yet born: see also Deu 29:11; Deu 29:15. For that to which any one is obliged obtains a right to oblige from the equity of the thing; and not from the apprehension of the person obliged. The law is imposed upon all under this penalty, "Cursed be every one that doth not continue in all," etc. It is ill arguing from hence, that a man hath power to perform the law; but the equity of the thing itself is very well argued hence. Our duty obligeth us to every thing which the law commands; but we cannot perform the least tittle of it.   

III. An infant is capable of privileges, as well as an old man; and baptism is privilegial. An infant hath been crowned king in his cradle: an infant may be made free who is born a salve. The Gemarists speak very well in this matter; "Rabh Houna saith, They baptize an infant proselyte by the command of the bench." Upon what is this grounded? On this, that baptism becomes a privilege to him. And they may endow an absent person with a privilege; or they may bestow a privilege upon one, though he be ignorant of it. Tell me then, why an infant is not capable of being brought into the visible church, and of receiving the distinguishing sign between a Christian and a heathen, as well as a grown person.   

IV. One may add, that an infant is part of his parent: upon this account, Gen 17:14; an infant is to be cut off if he be not circumcised, when, indeed, the fault is his parents'; because thus the parents are punished in a part of themselves, by the cutting off of their child. And hence is that of Exo 20:5; "Visiting the sins of the fathers upon the children," because children are a part of their fathers, etc. From hence ariseth also a natural reason of infant-baptism: the infants of baptized parents are to be baptized, because they are part of them, and that the whole parents may be baptized. And upon this account they used of old, with good reason, to baptize the whole family, with the master of it.   

[In the name of the Father, etc.] I. Christ commands them to go and baptize the nations; but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that, according to the command of Christ, the gospel was first to be preached to Judea, Samaria, and Galilee.   

II. He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews they baptized only in the name of Jesus; which we have observed before, from Act 2:38; Act 8:16; Act 19:5. For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews.   

Of the same nature is that apostolic blessing, "Grace and peace from God the Father, and from our Lord Jesus Christ." Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others, they deny and abjure Jesus of Nazareth. It belonged to the apostles, therefore, the more earnestly to assert Jesus (to be the Messias), by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ would be introduced without delay or scruple. Moses (in Exo 6:14) going about to reckon up all the tribes of Israel, goes no further than the tribe of Levi only; and takes up with that to which his business and story at that present related. In like manner the apostles, for the present, baptize in the name of Jesus; bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost.   

III. Among the Jews, the controversy was about the true Messiah; among the Gentiles, about the true God; it was, therefore, proper among the Jews to baptize in the name of Jesus; that he might be vindicated to be the true Messias: among the Gentiles, In the name of the Father, and of the Son, and of the Holy Ghost; that they might be hereby instructed in the doctrine of the true God. Hear this, O Arian and Socinian!   

IV. The Jews baptized proselytes into the name of the Father; that is, into the profession of God, whom they called by the name of Father. The apostles baptize the Jews into the name of Jesus, the Son; and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost.   

V. The Father hath revealed himself in the old covenant, the Son in the new; in human flesh, by his miracles, doctrine, resurrection, and ascension; the Holy Ghost; in his gifts and miracles. Thus the doctrine of the ever-blessed Trinity grew by degrees to full maturity: for the arriving at the acknowledgment of which it was incumbent upon all who professed the true God to be three in one to be baptized into his name.

PBC: Mat 28:5

See Philpot: EXCERPTS FROM THROUGH BACA’S VALE or DAILY WORDS FOR ZION’S WAYFARERS

PBC: Mat 28:19

(See also Mr 16:15 and notes)

Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. {Ac 13:16}

Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. {Ac 13:26}

What do you find in common between Peter’s message in Ac 2:1-47 and Paul’s in Ac 13:1-52? Both apostles directed their sermons without apology to a particular class of people, not to mankind in general. Peter defined this class to include " As many as the Lord our God shall call." Paul twice specified his message to " Whosoever among you feareth God."

Saints, God-called, God-fearing, all of these terms describe a particular kind of person, not any member of the human race. Paul further defined a valid recipient of the gospel to the Corinthian church.

For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. {1Co 1:22-24}

Does it make any difference whether a man is a Jew or Gentile? None whatever, but Paul did mention one factor which cuts across race and all other barriers. " Unto them which are called, both Jews and Greeks," Paul chose the same description Peter used in Ac 2:1-47, called of God. To those whom God has called, the preaching of Christ represents the power and the wisdom of God. What causes a person to receive the gospel as an enlightening message from God? Why does one person respond in this manner while another person may hear the same message and regard it as foolishness? Paul wanted us to understand that God’s calling prepares the ear and the heart of man to hear the gospel.

To whom does God send the gospel? Does he send it to all alike? These New Testament writers did not think so. Before you disagree with them, remember that they wrote according to the inspiration of the Holy Spirit. They did not write personal opinion or conjecture. They wrote as the Holy Spirit directed them. Their words represent God’s message, not their private, personal views. Since we do not always know who fears God or whom the Lord has called, we should gladly preach at any reasonable opportunity. We should declare the good news of the gospel with full understanding that those who receive it and believe it represent a unique class. God has called them, and they fear God.

What about those scriptures which seem to apply the gospel to all mankind; for example, the Great Commission? In Matthew’s record we read, " Go ye therefore, and teach all nations," Mt 28:19. Mark’s account of this command reads, " Go ye into all the world, and preach the gospel to every creature," Mr 16:15. Luke reports " Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem," Lu 24:46-47. During Christ’s personal ministry, the gospel was primarily a Jewish message. He preached it to Jews. He sent Jews to deliver it to other Jews. Upon his ascent, he gave these verses to his disciples for the future of the New Testament era. All these scriptures represent various portions of that final message Jesus delivered to his apostles. " Teach all nations," " Go ye into all the world (not just the nation of Israel)." They should preach " Repentance and remission of sins in his name among all nations, beginning at Jerusalem." Rather than apply these words to all mankind in general, the unified context helps us to understand that Jesus intended for his apostles to take the gospel beyond the Jews to all nations, all kinds of people, all races, all social groups. Within all of those nations and social castes, those whom the Lord had called, those who had thus learned to know and fear God, would respond to that message of good news. ***************************************************************

We are not to suppose, because the sound and the words of the apostle (sic) went into all the earth, that every minister of Jesus is required to go to all nations; very few, if any, of them have the liberty, in providence, to go to any other nation than that in which they are raised up. But if any are called of the Lord, in this day, to go into foreign lands to preach the gospel, and will prove their calling is of God by showing a readiness to obey, relying alone on God to be with them, to sustain and keep them, without leaning upon mission societies, or any human invention, we are ready and willing to divide our last loaf with any such servant of Jesus, and to bid him God speed. Eld. Gilbert Beebe

The minister of water baptism must understand the works of and believe in the Trinity of the Godhead. He must believe in God the Father, and God the Son, and God the Holy Ghost. He must believe that true water baptism is officially directed, authenticated, and sanctioned by all three Persons in the Godhead. He must believe these three are one. They are unified in covenant agreement, in sovereignty, in purpose, in will, in power, in justice, holiness, truth, in righteousness, and in love. The proper administrator must believe in the electing and predestinating acts of God the Father, in the redeeming work of God the Son, and in the applying work of God the Holy Ghost. He must believe and teach the efficient cause of God the Father, the procuring cause of God the Son, and the efficacious cause of God the Holy Spirit.  255

Haydock: Mat 28:1

And in the end of the sabbath, when it began to dawn towards the first day of the week. According to the letter, in the evening of the sabbath, which began to dawn on the first of the sabbath; (or of the sabbaths in the common Greek copies.) This latter translation, which is that of the Rheims Testament, is certainly more according to the letter, and more obscure than it need to be. First, by translating, on the first of the sabbath, where sabbath is taken for a week, as in other places, Luke xviii. 12. Acts xx. 7. and 1 Corinthians xvi. 2. It may therefore here be literally translated, on the first day of the week. Secondly, By the evening, is here meant the night: for in the Scriptures, both the Latin and Greek word, which we find in this place, not only signifies that time which we commonly call the evening, but is also put for the whole night itself, and for the time from sunset to sunrise next morning. Thus it is taken in the first chapter of Genesis, where, in the computation of natural days of 24 hours, all the hours in which it was dark, are called vespere, in the Septuagint. And all the hours in which it was light, are called mane, Greek: proi. et factum est vespere & mane dies unus, i.e. primus. And from the fourth day, on which were created sun and moon, by vespere was understood all the time from the sun setting on such parts of the earth, to its rising to them again: and mane signified all the day, or the hours that the sun appeared to the like parts of the earth. Therefore, the literal and proper sense of the verse is: in the night, i.e. in the latter part of the night of the sabbath, or after the sabbath, towards the morning of the first day of the week. And that in this place is signified the latter part of the night, and not what is commonly called the evening, appears first by the following words, when it began to dawn, or to be light. Secondly, It appears by the other evangelists. St. Mark (xvi. 1.) says, when the sabbath was past ... very early in the morning. St. Luke says, (xxiv. 1,) very early in the morning. St. John (xx. 1.) says of Mary Magdalene, that she came in the morning, when it was yet dark. From all which it is plain, that Mary Magdalene, and the other pious women, came to the sepulchre at the end of the night after the sabbath-day, or when it began to be light, and about sunrise on the first day of the week, on our Sunday. ---

There may indeed be some doubt whether the Latin word vespere be not an adverb, corresponding to the Greek opse, sero. And then it may be translated with Dr. Wells: late in the night after the sabbath, as it began to dawn towards the first day of the week. But this makes no difference at all as to the sense. And the other Mary, &c. St. Mark says, Mary, the mother of James and Salome. St. Luke also names Joanna, who was wife to Chusa, Herod's steward. These women had rested the sabbath, and as soon as it was over, i.e. after sunset, they bought spices, and prepared them in the night, in order to embalm the body next morning. (Witham)

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[BIBLIOGRAPHY]

Vespere autem Sabbati quæ lucescit in prima Sabbati. Greek: opse de sabbaton, (one Greek copy, sabbatou ) te epiphoskouse eis mian sabbaton, (in unam seu primam Sabbatorum.) What must the Latin, quæ, and the Greek, epiphoskouse, agree with? We must understand in the Latin, dies; i.e. die quæ lucescit: and in the Greek, we must understand, emera te epiphoskouse. ---

We may also observe, that in the Greek we read not opsia, but opse, the adverb, sero; so that in the Latin to correspond with the Greek, it should also be vespere, late after the sabbath. In fine, that vespera is used in Scripture for the night: see what is said in Genesis, on all the days of creation; and the annotations on Matthew xiv. 15. ---Paulus Burgensis, in his Additions, published with his Glossa on Gen. 1 p, Attendendum quod Hebræi per vespere intelligunt Noctem, quæ incipit a vespera, et terminatur in mane sequenti, &c.

Haydock: Mat 28:2

Behold ... an angel. The angel did not remove the stone to afford a passage to Christ when he arose; for Christ most certainly arose before the angel appeared; but he removed the stone to prepare the way for the women, and to shew the soldiers that Christ was arisen. He sat on the stone, that the women might know he had removed it; and, in the second place, that they might not be terrified at the appearance of the soldiers; for he exhorted them not to fear, but to come and see; and lastly, to prevent the soldiers from putting in another body, had they been so disposed. The holy women seem not to have known that there were guards placed near the sepulchre; otherwise they would not have been so solicitous who should roll away the stone for them, as how they should deceive the guards and break the seal. (Tirinus) ---

For an angel of the Lord. This angel, who came to testify Christ's resurrection, removed the great stone; but Christ was risen before, who according to all the fathers, says Estius, rose, the sepulchre being yet shut.[2] ---

St. Matthew and St. Mark name but one angel; St. Luke and St. John name two. It may be answered, that the women saw one at one time, and two at another: one upon the stone, out of the monument; (which also frightened the guards) afterwards this angel disappeared, and the women coming near, and looking into the vault, saw two angels, when he that was on the right side said, why seek you him that is living, among the dead? ---

Another difference to be observed, is, that Sts. Matthew, Mark and John tell us, that the angel, or angels, sat; and St. Luke, that they stood: they might sit at one time, and stand at another. Besides that in the style of the Scriptures, standing, or sitting, many times imply no more than that they were present there. ---

In the third place, we take notice that Mary Magdalene seems to have come running to St. Peter, and St. John, as soon as she saw the stone removed, with these words, They have taken away the Lord ... and we know not where they have laid him: John xx. 2, we do not there read that she said any thing of the angels. Or perhaps St. Peter and St. John ran away before they heard all that Magdalene had to say. In all these there is no contradiction; and the difficulties rise only from this, that each evangelist does not relate all the circumstances. (Witham)

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[BIBLIOGRAPHY]

Estius. Est omnium Patrum sententia Christum resurrexisse clauso sepulchro.

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Haydock: Mat 28:4

The guards were struck, &c. Fear and astonishment seized upon them, because they had not that charity for our Redeemer, of which he is so deserving; and they became petrified, like statues, at the thought that the crucified Jesus was arisen from the sepulchre. For these men guarded the sacred tomb, actuated more by passion and cruelty than by any sentiment of love and duty. (Rabanus)

Haydock: Mat 28:5

It is not yours to fear, who love Jesus Christ: let those rather fear, who through hatred have crucified Jesus. All such, if they do not repent of their wickedness, must have to undergo the greatest extremities of pain. (St. John Chrysostom, hom. xc.) ---

Those miscreants fear, because they have not charity, but fear not you; for I know you seek him that was crucified, who is risen, as he promised you. These affectionate women sought Jesus among the dead, who was then among the living. The recent storm of calamities had nearly overwhelmed their faith, and the weight of temptations had so enfeebled their understanding, that they came to seek the Lord of heaven as one dead among the dead. (St. Jerome) ---

The angel blushes not to style Jesus the crucified; for this is now the height and perfection of all good. By these glad tidings he endeavoured to expel their fears, speaking with a smiling countenance, as the messenger of the most joyful news. (St. John Chrysostom, hom. xc.)

Haydock: Mat 28:6

He is risen, as he said. This is to put them in mind of what they ought to have remembered, and believed. ---

St. Luke is more particular; and tells us the angel said: remember how he spoke to you, when he was yet in Galilee, that the Son of man must be delivered into the hands of sinners, and be crucified, and on the third day rise again. (Witham) ---

By this the angel give them to understand, that if they would not believe him upon his own testimony, they should at least on the testimony of their Redeemer's promises, who had frequently assured them that on the third day he should rise again. (St. John Chrysostom, hom. xc.)

Haydock: Mat 28:7

Into Galilee. It is not without reason that the angel informs the women that he will go before them into Galilee; for Galilee is interpreted a transmigration, or a passage. O happy women, who merited the glorious ministry of announcing to a sunk and distressed world the triumphant resurrection of our Redeemer. But thrice happy those souls, who in the day of judgment shall deserve to sing in everlasting canticles, the joy you now conceive in your breasts at the happy resurrection of Jesus. (Ven. Bede) ---

Moreover, the disciples being Galileans, it was natural for them to return to Galilee, after the festival week of the Passover. (Bible de Vence)

Haydock: Mat 28:9

Jesus met them. According to St. Mark, Christ appeared first to Mary Magdalene; and the particulars are related by St. John. She at first did not know him, but took him for the gardener: then he called her by her name Mary, and she knew him: he said to her, touch me not, for I have not yet ascended to my Father; i.e. according to the common exposition, I have not ascended, nor am yet going to ascend; thou mayest see me again before I ascend: this is not the last time. ---

We also read here, (ver. 9,) that he appeared to some of the other women, as they were returning to Jerusalem from the sepulchre, and that they laid hold on his feet, and adored him; nor is it said that he hindered them. (Witham) ---

They were then returning to carry the news to the disciples, when they laid hold of his feet. To touch the feet, was in the Scripture a species of veneration; (see Exodus iv. 25; 4 Kings iv. 27.) as among the Greeks, the touching of the knees. Thus Homer's Illiad, b. i., Greek: Kai ra paroith autoio Kathezeto, Kai labe gounon. (ver. 500.)

And again, ver. 512, Greek: os epsato gounon.

Haydock: Mat 28:10

There they shall see me. Our Saviour, on the day of this resurrection, shewed himself alive five different times: 1. to Mary Magdalene; 2. to the women leaving the sepulchre; 3. to St. Peter; 4. to the two disciples going to Emmaus; 5. to the disciples assembled together, when the two returned from Emmaus. And after the day of his resurrection, before he ascended into heaven, he appeared other five times: 1. after eight days, when Thomas was present; 2. when the seven disciples were fishing on the sea of Tiberias; (St. John chap. xxi.) 3. to the eleven on Mount Thabor; 4. in Jerusalem, on the day of his ascension; and 5. on the same day on Mount Olivet, when he was taken form them. (Denis the Carthusian) ---

The seventh apparition of Jesus, which was by the sea or lake of Tiberias, St. John calls the third, which may mean in any numerous assembly of his disciples; the first being on the day of his resurrection, and the second the Sunday following. This may also be referred to the number of days. He first appeared to different persons on the very day of his resurrection; secondly, eight days afterwards, and then a third time. (St. Augustine) ---

The history of our Lord's different apparitions in not very clear, and it is necessary to have recourse to the first chapter of the Acts, and to the 15th chapter of St. Paul's first epistle to the Corinthians. St. Augustine says, (lib. ii. de cons. Evang. chap. xxv,) that there are ten apparitions of our Lord recorded in the four evangelists, which he specifies; but Maldonatus, on the 28th chap. of St. Matthew enumerates 13 different apparitions.

Haydock: Mat 28:11

Some of the guards came into the city. It is probable they had retired a while to some place to consult what to say, and how to avoid being punished. The chief priests, after consulting upon the matter, ordered them to say, that when they were asleep, the disciples came and stole away Jesus's body. This report was spread about everywhere. St. Augustine laughs at them for their blindness and folly, in bringing men in for witnesses of a fact, which they themselves own was done whilst they were asleep. (Witham) ---

The poet, Sedulius, also is no less severe on these faithless guards: Mentita est vox vana sibi; tamen ista figuram

Res habet egregiam, Judæis constat ademptum,

Quem nos devoto portamus pectore Christum.

Haydock: Mat 28:12

Gave a great sum of money. These princes of the Jewish nation still persisting in their malice, refused to turn to their Creator by hearty repentance, and wished to persuade the world that Jesus was not risen, sacrificing that money to falsehood, which was given for the use of the temple. For as they offered Judas 30 pieces of silver to betray his Master, so now they offer a great sum of money to suppress a truth so useful and so necessary for man. (St. Jerome)

Haydock: Mat 28:13

It hence appears, that the chief priests themselves were fully convinced of the fact; for otherwise, they would not have bribed the soldiers to dissemble, but would have accused the soldiers before the president of a neglect of duty. (Tirinus) ---

How was it possible for the timid and weak disciples, who dared not shew themselves in public, to come in defiance of an armed multitude to steal away the body! If these men dared not even to come forward in defence of their Master when alive, is it probable that these same men after his death would steal away his body? And could they, even allowing the possibility of conceiving the design, have removed the stone, before the guards were stationed? For it was on Saturday the priests petitioned for a guard. Why did they not also take the clothes, which St. Peter saw lying in the sepulchre? Would not a delay in taking off the clothes, and the napkin that bound his head, have appeared dangerous? Would it not have exposed their lives, particularly as the body had been anointed, and some time would be requisite to remove the linen, which would adhere to the body? The means they take to make the miracle uncertain, render it utterly undeniable. For in protesting that the disciples stole it away, they confessed that the body was no longer in the sepulchre. The fear and doubts of the disciples, joined to the idle story of the soldiers, is an evident demonstration, that the account of the body being stolen away, is a gross calumny. (St. John Chrysostom, hom. xc.) ---

But let us again see how beautifully Sedulius paints the same in verse. ---------- Fare improbe Custos,

Responde scelerata cohors, si Christus, ut audes

Dicere, concluso furtim prductus ab antro

Sopitos latuit, cujus jacet intus amictus?

Cujus ad exuvias sedet angelus? Anne beati

Corporis ablator velocius esse putavit

Solvere contectum, quam devectare ligatum?

Cum mora sit furtis contraria. Cautius ergo

Cum Domino potuere magis sua lintea tolli.

Haydock: Mat 28:16

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)

Haydock: Mat 28:17

They adored: but some doubted. This, says Theophylactus, need not be understood of the apostles, but of others, who had not seen Christ after his resurrection. It may also be expounded of those disciples who had doubted at the first, and particularly of St. Thomas the apostle. (Witham) ---

These doubted not of the resurrection or divinity of Christ, but whether the person that appeared to them was really their Master, Jesus Christ. (Bible de Vence)

Haydock: Mat 28:18

All power is given to me. The Arians object that the power which Christ had, is said to be given him by another. The Catholics answer, that Christ, as man, received this power from God. 2ndly. It may also be said, that the eternal Son, though he be equal, and be the same God with the Father, yet he proceeds and receives all from the Father. (Witham) ---

See here the warrant and commission of the apostles and their successors, the bishops and pastors of Christ's Church. He received from his Father, all power in heaven and in earth: and in virtue of this power he sends them (even as his Father sent him, St. John xx. 21.) to teach and disciple, Greek: matheteuein, not one, but all nations, and instruct them in all truths: and that he may assist them effectually in the execution of this commission, he promises to be with them, (not for three or four hundred years only) but all days, even to the consummation of the world. How then could the Catholic Church go astray? having always with her pastors, as is here promised, Christ himself, who is the way, the truth, and the life. (St. John xiv. 6.) (Challoner) ---

Some hence infer that Jesus Christ, according to his human nature, was sovereign Lord of the whole world; but more properly this may be taken of his spiritual power, such as regards the salvation of souls. For Jesus Christ says to Pilate, my kingdom is not of this world. This spiritual power, Jesus Christ communicated in part to his apostles and their successors in the ministry, as to his vicars: As my Father hath sent me, so I send you. Whatsoever you shall loose upon earth, shall be loosed also in heaven: behold here the power both in heaven and earth. (Estius)

Haydock: Mat 28:19

Teach all nations. In St. Mark we read, going into the whole world, preach to every creature, that is capable of it; not only to the Jews, but to all nations throughout the whole world, baptizing them, &c. The Anabaptists pretend to shew from this place, that not are to be baptized, unless they be first taught and instructed. This is true, as to persons who are already come to an age, in which they are capable of being instructed before their baptism. But according to the tradition and constant doctrine of the Catholic Church, received also by the pretended Reformed Churches, new born children are to be baptized before they are capable of instruction: nor can they enter into the kingdom of heaven without baptism. ---

In the name of the Father, &c. We are made Christians in the name of the Father, and of the Son, and of the Holy Ghost: we profess to believe, and hope for our salvation, by believing, hoping, serving, and adoring the same three divine Persons, from whence the Fathers prove the Father, the Son, and the Holy Ghost to be one God, and equal in all perfections. (Witham) ---

Had Christ only said, Lo! I am with you all days; it might, in that case, be limited to the natural lives of the apostles; but as He moreover adds, even to the consummation of the world, it must necessarily be extended to their successors in the ministry, till the end of time. (Estius) ---

By these words Go, teach, he gives them the power of teaching not only what relates to faith, but also what is necessarily connected with piety and a holy conversation. For we see added a further explanation, teaching them to observe all things whatsoever I have commanded you; which words, beyond all doubt, must be referred to the precepts of a holy life. How egregiously then must those men be deceived, who infer from the words teach all nations, that faith alone will suffice. What follows, baptizing them, shews another part of the pastoral functions, which consists in the administration of the sacraments. Hence also all heretics are refuted, who pretend to affirm that all ecclesiastical ministry consists in barely delivering the world. (Estius, in different location)

Gill: Mat 28:1

In the end of the sabbath,.... This clause is by some joined to the last verse of the preceding chapter, but stands better here, as appears from Mar 16:1, and intends not what the Jews call the sabbath eve, for that began the sabbath; but what they call מוצאי שבת, "the goings out of the sabbath"; and as Mark says, Mar 16:1, "when the sabbath was past": that is, when the sun was set, and any stars appeared. The Vulgate Latin, Arabic, and Ethiopic versions, and Munster's Hebrew Gospel render it, "the evening of the sabbath"; and the Persic version, "the night of the sabbath"; but must mean, not the evening and night, which preceded the sabbath, and was a part of it, but what followed it, and belonged to the first day.

As it began to dawn; not the day, but the night; a way of speaking used by the Jews, who call the night, אור, "light": thus they say ^y, אור לארבעה עשר, "on the light, or night of the fourteenth" (of the month Nisan) "they search for leavened bread", &c. And so the word is used, in Luk 23:54, of the eve of the sabbath, or the beginning of it, as here of the going out of it;

towards the first day of the week, or "sabbaths"; so the Jews used to call the days of the week, the first day of the sabbath, the second day of the sabbath, &c. take an instance or two ^z.

"The stationary men fast four days in the week, from the second day to the fifth day; and they do not fast on the sabbath eve (so they sometimes call the sixth day), because of the glory of the sabbath; nor באחד בשבת, "on the first day of the sabbath", or week, that they may not go from rest and delight, to labour and fasting, and die.''

On which the Gemara has these words ^a;

"the stationary men go into the synagogue, and sit four fastings; בשני בשבת, "on the second of the sabbath", or "week": on the third, and on the fourth, and on the fifth.''

Came Mary Magdalene, and the other Mary, the wife of Cleophas, and mother of James and Joses, with whom also was Salome, the mother of Zebedee's children, Mar 16:1. There seems to be some difference between the evangelists about the time of the women's coming to the sepulchre. Matthew says, it was "at the end of the sabbath, when it began to dawn; towards the first day of the week". John says, that "Mary Magdalene" came "when it was yet dark", Joh 20:1, and yet Mark says, that they came "at the rising of the sun", Mar 16:2. Though they all agree it was early in the morning: all they say is no doubt true, and may be reconciled thus. As soon as the sabbath was ended, the women set out on their journey, and as they went, bought spices and ointment to anoint the body with: they passed through the gates of the city before they were shut, and might stay some time in the suburbs; when Mary Magdalene, eager to be at the sepulchre, set out first, whilst it was dark, and came back and reported to Peter what she had seen, and returned again by such time the other women came, which was at sunrising. From all the accounts it is clear, that he rose, as is expressly said, Mar 16:9, on the first day of the week, and which was the third from his death: on the sixth day, which was Friday, he was crucified, and buried that evening; he lay in the grave all sabbath day, or Saturday; and rose early on the first day of the week, before the women got to the sepulchre; who came thither, as it is here said,

to see the sepulchre: not merely to see it, for they had seen it before, and where, and how the body of Christ was laid in it; but to see whether they could enter into it, and anoint the body with the spices and ointments, which they had prepared and brought with them for that purpose.

Gill: Mat 28:2

And behold there was a great earthquake,.... Or "there had been one"; which, how far it reached, and whether further than the spot of ground in which the sepulchre was, is not certain: it was an emblem of the shaking of the earth by the preaching of the Gospel, the sound of which was now to go after Christ's resurrection to the ends of the world; and a prelude of the general resurrection, when the earth shall be shaken, and the graves opened, and the dead come forth; and was a symbol and token of the presence and majesty of Christ, at whose rising, as at his death, the earth shook and trembled. Think whether the watch could now be asleep, as they afterwards gave out, Mat 28:13. The Persic version renders it very wrongly; "and there was great consternation and fear"; which was the consequence of the earthquake, and the descent of the angel, and was so great that it was not possible for the keepers to sleep, if ever so much inclined:

for the angel of the Lord descended from heaven; perhaps Gabriel, who brought the news of the conception of Christ to the virgin, and of his incarnation to the shepherds, and might be the same angel that strengthened him in the garden: nor is this any contradiction to the other evangelists, which speak of two angels, Luk 24:4, for Matthew does not say there were no more than one, though he makes mention but of one.

And came and rolled back the stone from the door; of the sepulchre, which by Joseph, or his orders, was put there, and was sealed by the Jews. This might be done, that way might be made for the risen body of Christ to pass out of the sepulchre; for to suppose, as some do, that he penetrated through this stone with his risen body, is not to be credited: it is true, he could have caused the stone to have given way, or removed it himself, and put it in the place again; as he caused the doors of the house in which the disciples were, to open and shut so quick, that they could not discern it when he appeared in the midst of them, Joh 20:19; see Act 12:10, but he might choose to do it by the ministry of an angel, which is no ways derogatory to his power and majesty, but rather agreeable. Moreover, this might be done, that the women might have access to the sepulchre, and enter into it, which was the thing they were concerned about by the way, who should roll away the stone for them. Besides, this the angel did, as a token that Christ was risen, and to let the guard know as much, who, if they thought fit, might come and see what was done; but chiefly the stone was rolled away by the angel, as an emblem of the acquittance and discharge of Christ, as the surety of his people. He had taken upon him their sins; he had bore them in his body on the tree; he had suffered and died for them, and was laid as a prisoner in the grave; and now full satisfaction being made, an angel is sent from heaven to roll away the stone; thereby signifying, that the debt was fully paid, and he was now legally discharged. It is added,

and sat upon it; thereby showing who it was that rolled it away; that it was done by him, not by the earthquake, nor by any human power: he sat there defying the guard of soldiers to come nigh; and waiting for the coming of the women, to tell them the good news, that their Lord was risen; and as the keeper of the sepulchre, that no corpse might be brought and laid in the room of Christ, and it be said that he was not risen. This posture of the angel does not contradict what other evangelists say of this, and the other angel, that they stood by the women, and also were sitting in the sepulchre, Mar 16:5, for each was true: when the women first came, the angel sat upon the stone; after that, with the other, stood by them; when having invited them to the grave, placed themselves, sitting the one at the head, and the other at the feet, where the body of Christ had lain.

Gill: Mat 28:3

His countenance was like lightning,.... There was such a lustre and brightness in his face, that it glittered like lightning: such a description is in Dan 10:6,

and his raiment white as snow: the word "white" is left out in the Vulgate Latin, and in Munster's Hebrew Gospel: the angel appeared clad in white, as a token of the purity and innocence of his nature; and because of the victory and triumph of Christ over death and the grave; and that he might be known and taken by the women for a good angel, it being a commonly received notion of the Jews, that ministering angels were clothed in white ^b.

"Said R. Ame to R. Levi, show me the Persians; he said to him, they are like to the mighty men of the house of David: show me the Chaberin, (another nation near the Persians,) they are like to destroying angels: show me the Ishmaelites, they are like to devils of the house of Hacsa: show me the disciples of the wise men in Babylon, they are like to the ministering angels.''

Upon which the gloss says,

""to the devils", because they are clothed in black, and are like to devils; to "the ministering angels", לבנים לבושי, "they are clothed in white", and veiled like the ministering angels; as it is written in Eze 9:2, "and the man was clothed with linen": and it is said ^c of R. Judah, that he was veiled, and sat in fine linen fringed, and was like to an angel of the Lord of hosts: and elsewhere ^d it is said, who are the ministering angels? the Rabbins: and why are they called ministering angels? because they are fringed, as the ministering angels, in beautiful garments.''

Gill: Mat 28:4

And for fear of him the keepers did shake,.... Though they were soldiers, Roman soldiers and veterans, who had been used to terrible sights in the field of battle; were men of courage, and fearless of danger; and yet were seized with a panic, and every limb of them shook and trembled at the sight of the angel, for fear he was come as an executioner of divine vengeance upon them; who had been concerned in the crucifixion of Christ, had watched him as he hung upon the cross, and now his body in the sepulchre: and even supposing no consciousness of guilt in them, or dread of punishment from him; yet such was the glory and majesty in which he appeared, of which they had never seen the like before, that it had this effect upon them:

and became as dead men: they turned pale, as dead men, and had scarce any life, or spirit, left in them.

Gill: Mat 28:5

And the angel answered and said unto the women,.... Who being come up, were also affrighted at the sight of the angel. The Arabic version leaves out the first part, "and the angel answered": which is a Jewish way of speaking, when nothing goes before, to which it is a reply; and renders the other part thus, "and said to the two women": but from the other evangelists it appears, that there were more women than two; see Mar 16:1,

fear not ye; some put an emphasis upon the word "ye", as if used in opposition to the keepers, who had reason to be afraid, but not these good women. It was very common with gracious persons to be filled with fear at the sight of an angel, as Zacharias, and the shepherds; but without reason; they are their friends, their fellow servants, and ministering spirits to them. The Persic version adds, "but come near before, for ye are his familiars": the reason alleged, by the angel, why they had no reason to fear, is,

for I know that ye seek Jesus, which was crucified: the knowledge which angels have of saints is very considerable, and which arises from their frequent embassies to them, care and guardianship of them, the good offices they perform, and their several ministrations to them; and the knowledge which the angel had of these good women, might not be from immediate revelation, but from the observations he had made of them: they had followed Jesus from Galilee, they had attended him all the while he was on the cross, and were now come to his grave to anoint him; and from their words and gestures, the angel might know that they were the disciples of Christ, and now sought him; and therefore had no reason to fear, as those who were his adversaries: and indeed, such as seek a crucified Christ, and life and salvation by him, have no reason to be afraid of any thing; not of sin, and its damning power, since Christ saves, his blood cleanses, and his righteousness justifies from all sin; nor of the law, its menaces, curses, and condemnation, for Christ has redeemed them from it; nor of Satan, and his principalities and powers, who are spoiled by Christ, and out of whose hands he has ransomed his people; nor of the world, since Christ has overcome it, and delivered his people from it; nor of death, whose sting is taken away, and that abolished as a penal evil; nor of hell, and wrath to come, from which he has saved them; and much less of good angels, who are kindly disposed to them: and such are they that seek a crucified Christ, whom Christ has first sought, and looked up, and found in redemption and the effectual calling; who are made sensible of their lost and dangerous state by nature, to whom Christ has been manifested; and who see both their need of him, and his worth and value: these seek to him in the first place, and with all their hearts, for cleansing, pardon, righteousness, rest, food, salvation, and eternal life: they seek for him where he is, and is revealed, in the Scriptures, in the Gospel, in the ordinances, and at the Father's right hand.

Gill: Mat 28:6

He is not here,.... In the grave, where he was laid, and these women saw him laid: he was dead, but is now alive; he was laid in the grave, but God would not leave him there, nor suffer him to see corruption:

for he is risen, as he said; not stolen away, as the chief priests hired the soldiers to say he was; nor removed to another place, as Mary Magdalene first thought, when she found him gone; but he was risen from the dead, by the power of his Father, and by his own power, as he had before said he should. In one of Beza's exemplars it is added, "to you"; for the words that Christ said in Galilee, that he should be delivered into the hands of sinful men, and be crucified, and rise again, the third day, were said in the presence and hearing of these women, and to them, as well as to the disciples; see Luke 24:6. This clause is left out in the Persic version: it follows,

come see the place where the Lord lay; the Lord both of angels and men: the Syriac and Persic versions read, "our Lord". The Arabic and Ethiopic versions leave out the word "Lord", and only read "he". Christ, as the Son of God, lay in the bosom of his Father, and in the arms of his love, from all eternity; as mediator, he lay in the womb of God's purposes and decrees, being his elect, in whom his soul delighted; as man, he lay in the womb of the virgin; and, as an example to his people, he lay, when baptized, in the waters of Jordan; and as the language of the ordinance of the Lord's supper is, "come see my hands, and my feet"; that of baptism is, "come see the place where the Lord lay": but here it regards the grave, in which the body of Christ had been laid; and the women are invited by the angel to go along with him, into the sepulchre, to see the place where he had lain; to assure them the more of the truth of his resurrection, that they might, with their own eyes, see that he was gone, who before had beheld where, and how he was laid; as also to affect them with the condescending grace of Christ, in making his grave with the wicked, and with the rich in his death; as well as to strengthen their faith in their discharge from sin and condemnation by Christ, who was risen for their justification; as also to let them see that the grave was perfumed and sanctified by him; and he was risen as the first fruits and pledge of them that slept.

Gill: Mat 28:7

And go quickly and tell his disciples,.... Who were mourning and weeping for the death of Christ; despairing of his resurrection, of which, at least, they had but little hope, nor indeed much thought, though Christ had so often told them of it; and therefore a quick dispatch was necessary to remove their sorrow, revive their faith, and relieve their souls, to which the errand these women were sent upon, and the news they were to bring, had a tendency; namely,

that he is risen from the dead: than which nothing could be more joyful news unto them, as it is to all believers; for on this depend the justification and salvation of God's elect; their security from condemnation, and their resurrection from the dead. This news was first brought to the apostles by women, who were greatly honoured hereby; that as the woman was first in the transgression, and the cause of death, so the first news of the resurrection of Christ to life, and of life and immortality being by him, who was first showed the path of life, were brought by women; and to a woman it was that Christ first appeared after his resurrection, Mar 16:9. The Vulgate Latin only reads, "that he is risen", as in the former verse.

And behold he goeth before you into Galilee. These are still the words of the angel to the women, telling them what they should say to the apostles, that he should go before them into Galilee; and which might serve to confirm the resurrection to them, and to give the greater credit to the report of the women, since this very thing Christ had promised them before; see Mat 26:32, though it was also true, that he should go before these women into Galilee, and who also should see him there: for the next words,

there shall ye see him; though they may chiefly design the apostles, who should have a sight of Christ in Galilee, yet may include these women also:

lo! I have told you; I "Gabriel", who am an angel of the Lord, sent by him to inform you of these things; and you may depend upon the truth of them, that Jesus is risen, and that he is about, in a very little time, to go before his disciples into Galilee, where they shall see him with their bodily eyes, and have a free and familiar conversation with him. The reasons why this place was pitched upon for Christ and his apostles to meet in, were, because here he first preached, and chiefly conversed, and had the largest number of disciples there, to whom he meant to show himself, as he did, 1Co 15:6, as well as to his apostles: moreover, the apostles were of Galilee, and so were these women; and to go into their own country, and there meet with Jesus, must be very agreeable; and besides, there they would be safer and freer from the molestations and persecutions of the Jews; and might follow their former calling, as they did, until the time they were to be further employed in preaching the Gospel.

Gill: Mat 28:8

And they departed quickly from the sepulchre,.... Or "they went out from it", as it may be rendered, and as it is in Mar 16:8, which shows, that they went into the sepulchre upon the invitation of the angel, and saw the place where the Lord lay; and here it was the angel gave them their instructions, and errand to the disciples; which as soon as they received, they quitted the sepulchre in all haste, partly in obedience to the angel's orders, and partly through surprise and fear; for Mark says, "they fled from the sepulchre", Mar 16:8, as persons terrified and affrighted: and it is added here,

with fear and great joy: a mixture of both these; with fear and dread, because of the vision they had seen, and with joy at the news of Christ's resurrection; and yet in this their faith might not be so confirmed, as to have no doubt about it: they might fear the body was taken away, and removed to some other place, and that this they had seen might be a deception and a delusion. However, between both joy and fear, they set out,

and did run to bring his disciples word; as Mary Magdalene ran to Peter, Joh 20:2, nor is running unusual for women, or unbecoming them on certain occasions; see Gen 24:20. Their fright, as well as their joy, and their regard to the angel's order, might cause them to run, and make the quicker dispatch.

Gill: Mat 28:9

And as they went to tell his disciples,.... This clause is wanting in the Vulgate Latin, Syriac, Arabic, and Persic versions, and in Beza's most ancient copy; but it stands in the Ethiopic version, and in Munster's Hebrew Gospel,

behold, Jesus met them: that they might be confirmed in what the angel had told them, and their fear might be removed, and their joy increased; and also be capable of reporting to the disciples not only what they had heard from the angel, but what they had seen themselves; they being now eyewitnesses, as well as earwitnesses of his resurrection: so souls in the way of their duty, as these women were, oftentimes meet with Jesus, and he with them, as they may expect, and indeed not otherwise:

saying, all hail; all health of soul and body, all happiness and prosperity, both temporal, spiritual, and eternal, attend you. The Syriac and Persic versions, and Munster's Hebrew Gospel render it, "peace be to you"; which, it is highly probable, was the phrase used by Christ, since it was the common form of salutation among the Jews, and what Christ made use of at other times; see Joh 20:19,

and they came; near unto him, being encouraged by the above salutation, and knowing who he was by his voice, habit, and gesture:

and held him by the feet; they threw themselves prostrate at his feet, in token of reverence and humility; and they laid hold on his feet, that they might know, and be assured that he was really risen, and that it was not a spirit, or a mere phantom and appearance; and they held him in affection to him, and as desirous of his continuance with them:

and worshipped him: with divine adoration, expressing their love to him; their faith and hope in him, owning him to be their Lord and God; he being, by his resurrection from the dead, declared to be the Son of God, with power; and so the proper object of religious worship.

Gill: Mat 28:10

Then said Jesus unto them, be not afraid,.... Of me, or what you have seen; or lest there should be any deception in the case. In other respects the saints are subject to fears; as lest they should have no share in the love of God, nor interest in Christ, or the work of God is not begun in their hearts; and by reason of sin, lest that should get the ascendant over them, and they perish by it, and so fall short of eternal glory; when it is the will of Christ to have these fears removed, by shedding abroad his love in their hearts, by affording his gracious presence, views of interest in him, and promises of his grace, by sending his Spirit, word, and ministers to comfort them, by discovering and applying pardoning grace to them, and showing his power to keep them.

Go tell my brethren; meaning not his kinsmen according to the flesh, but his disciples, who were in this relation to him, as all the elect of God are; not only through his incarnation, he being their "Goel", their near kinsman, and Redeemer, and of the same nature, flesh, and blood with them, and like unto them in all things, excepting sin; but on account of their divine adoption, to which they were predestinated, and which they received through his redemption, and under the witnessings of the Spirit: he that is his God being theirs; and he that is his Father being theirs also: and which was made manifest in their regeneration, by their faith in him; and obedience to him, and his Father; see Mat 12:49. A very considerable relation this is, that the disciples stood in to Christ, who is the eternal Son of God, and heir of all things; and wonderful grace and condescension it was in Christ to own the relation, when they had so lately forsaken him; and now he was raised from the dead, and had glory given him:

that they go into Galilee, and there shall they see me: he does not say they should not see him before: for they saw him, all but Thomas, that very evening, and all of them eight days after; and both times were before they went into Galilee: but this he said, to put them in mind of what he had promised them, Mat 26:32, and to confirm the words of the angel; and which might serve for a confirmation of the truth of these things, both to the women, and to the disciples, when they observed the exact agreement between the words of Christ, and of the angel. Moreover, it may be remarked, that wherever Christ has appointed to meet his people, they may expect, and be sure to see him at one time or another; as in his house and ordinances, where they are sometimes indulged with a sight of him by faith, which is an appropriating, assimilating, soul rejoicing, and satisfying one; when with pleasure they behold the glory of his divine person, and of his offices, the transcendent excellencies and perfections of his nature, his love and his loveliness, the beauty and amiableness of him, the fulness of grace, life, and righteousness in him, and so the suitableness of him as their Saviour and Redeemer; and when they are favoured with communion with him, and the joys of his salvation.

Gill: Mat 28:11

Now when they were going,.... Or were gone from the sepulchre: that is, the women, Mary Magdalene, and the other Mary, and their companions, when they were going, or gone, and before they could come to the disciples, to inform them of what they had seen and heard, and deliver the message both of the angel, and of Christ, unto them:

behold, some of the watch came unto the city: that is, "of Jerusalem". The word "behold" is left out in the Syriac, Persic, and Ethiopic versions; but ought to be retained as expressive of what is wonderful, and worthy of observation and attention; that the very persons who were placed to prevent every thing, that might be the foundation of a report, that Christ was risen, should be the first persons that should relate it to the chief priests and elders, that employed them: not all the watch, for some still stayed behind, till they had orders to come away; but some of them, the principal of them, or who were deputed by the rest, came. The Persic version, rather commenting than translating, has these words:

"moreover, the rulers and governors, who watched the sepulchre, coming to themselves, returned to the city with a pale and frightened countenance.''

And showed unto the chief priests all the things that were done; how that there had been a very great earthquake, and a very surprising appearance; one like a young man descended from the clouds, whose countenance was like lightning, and his raiment white as snow, which filled them with astonishment and dread; that he rolled away the stone from the sepulchre, and then sat upon it; and that some women coming to the sepulchre, were shown by him where the body had been laid, but was now gone; and how, that after they had recovered themselves from the fright, they had themselves examined the sepulchre, and the body was certainly gone; and sure they were that the women did not carry it away, nor any other: all which they thought proper to relate to the chief priests; partly on their own account, to clear themselves from the charge of bribery and corruption, and sloth and negligence; and partly that the chief priests might consider what was proper to be done at such a juncture.

Gill: Mat 28:12

And when they were assembled with the elders,.... Upon this the grand sanhedrim was convened together, which consisted of the chief priests, Scribes, and elders;

and had taken counsel among themselves what steps to take to stifle this matter, that it might not spread and be believed by the people; they agreed upon this, as the best expedient, to bribe the soldiers to give a false account of it, as they did:

they gave large money unto the soldiers, or "sufficient money"; they gave large sums of money, as were enough to satisfy the soldiers; they gave them whatever they would have; for though these men were very covetous, yet upon this occasion gave liberally; and that perhaps which were for the sacrifices, or for the repair of the temple, or for the supply of the poor.

Gill: Mat 28:13

Saying, say ye his disciples came by night,.... They charged them to tell every one that should ask them about this affair; and even publish it every where, that the disciples of Christ came in the dead of the night,

and stole him away while we slept: which was a very unlikely thing, and a foolish scheme this, for such a body of men to form. There is no show of probability in it, that the disciples, who were intimidated by the taking and putting Christ to death, and were now shut up in a house, for fear of the Jews, that these should venture out in the night, to take away the body of Christ, which was decently and honourably interred in a garden of one of his disciples: and when they knew it was guarded by a company of Roman soldiers; and who besides had no notion of his resurrection from the dead, nor never thought of it till he was risen, and therefore would never attempt any thing of this kind, in order to give out such a report. Moreover, had they took it away by stealth, it is not reasonable to think that they would afterwards have reported such a lie every where, that he was risen from the dead, when they were sure to obtain nothing by it, but reproach, afflictions, persecutions, and death: add to this, that this was never objected to them by their worst enemies, when they most strongly asserted his resurrection: nor was it a feasible account, or well put together, with respect to the watch. It can hardly be thought that they should be all of them asleep at once; and if they were, it is much they were not awaked by the coming up of the disciples, and the rolling away of the stone, and the bustle there must be in taking up the body, and carrying it away; and besides, if they were asleep, and continued so, what is their evidence good for? for how could they know that his disciples came and took him away? if they awaked, though too late, and saw them at a distance, why did not they pursue them, who might easily have been overtaken with such a burden? at least, why did not they search their houses for the body? and take up both the women and the disciples, and prosecute them for it? and yet nothing of this was done. Besides, how came the linen clothes to be left behind? why did they take the napkin from his head, and give themselves all that trouble to unwrap the body, and carry it away naked? It is clear the chief priests themselves were convinced in their own minds, that he was truly risen, or they would have punished the soldiers severely for their sleep and negligence, and would never have given them money to spread such a story.

Gill: Mat 28:14

And if this come to the governor's ears,.... Not the governor of the watch, but Pontius Pilate the governor of Judea: if this should be told him, and should be heard by him; or this matter should come before him, and be under his examination, and there should be any danger of punishment; for to sleep on the watch was severely punished by the Romans:

we will, persuade him; that this is the true state of the case, and intercede with him, and make use of all our interest, not to punish for it: or will persuade him, that though this is a false account, yet it will be much better that it should go in this way, for his own peace, and the peace of the nation, and the security of the Roman government; since, should it spread among the people, that this person was really raised from the dead, they would, one and all, believe he was the true Messiah, and would set him up as a king, and seize upon the government in favour of him:

and will secure you; indemnify you, bear you harmless, keep you from punishment; so that you need not be under any care, or concern on this account.

Gill: Mat 28:15

So they took the money, and did as they were taught,.... Though they had been just now in the greatest fright and consternation imaginable, at the sight of the angel, and knew what was done; yet being men of no religion or conscience, were tempted with the money, and took it, and reported every where what had been put into their mouths by the chief priests and elders.

And this saying is commonly reported among the Jews unto this day; to the time that Matthew wrote this Gospel; which according to the subscriptions to a most ancient copy of Beza's, and the Syriac and Arabic versions of De Dieu, was in the "eighth" year after our Lord's ascension; though others make it to be the "ninth"; and others the "fifteenth". The sense is, not that this narrative the evangelist gives, that the sanhedrim bribed the soldiers to give out such a lying story, was known to the Jews, and commonly reported by them; though some take this to be the sense; but that it was reported and believed among the Jews in common, to that time, that the disciples of Christ did really come in the night, and steal away the body of Christ, while the watch slept: to such judicial blindness, and hardness of heart, were they given up, as to believe a lie, and which had no appearance of truth in it. They have since contrived a more monstrous and ridiculous story than this. They say ^e, that Judas, seeing where the body was laid, and the disciples sitting upon the tomb, and mourning over it, in the middle of the night, took his opportunity to take away the body, and buried it in his own garden, under a current of water; having first turned the water another way, and then put it in the same course as before; and which he afterwards discovered to the Jews; and the body was taken up and exposed, and insulted in the most ignominious manner: but alas! Judas had hanged himself some days before; and had he been living, would not have been capable of doing what they ascribe unto him.

Gill: Mat 28:16

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, 1Co 15:6.

Gill: Mat 28:17

And when, they saw him, they worshipped him,.... With divine adoration, as the eternal Son of God; for so he was now declared to be by his resurrection from the dead, Rom 1:4,

but some doubted; or "some of them", as the Syriac and Arabic versions render it; that is, some of the eleven disciples: not that they doubted now that Christ was risen from the dead; since he had appeared several times to them before this, and had given them all the proofs of the truth of his resurrection they could desire; but they, who worshipped him now in Galilee, had doubted before in Jerusalem; not only Thomas, but all of them: they looked upon the words of the women as idle tales; nor did the rest believe the two disciples, with whom Christ travelled to Emmaus: wherefore he upbraids them for their unbelief, Luk 24:11, or else the sense is, that some of them, though they believed Christ was risen from the dead, of which they had had the strongest assurance; yet they doubted whether what they then saw on the mountain was he, or whether it was not a spirit, or a mere phantom; and therefore, as in the next verse, he "came" nearer to them, when they knew him: or else this may be understood of some of the seventy disciples, or of the five hundred brethren, who saw him at this time, and at first had some doubts of his resurrection, but were afterwards fully satisfied.

Gill: Mat 28:18

And Jesus came and spake unto them,.... To the eleven disciples and apostles; for though there might be so large a number as before observed, yet the following words were only spoken to the apostles:

saying, all power is given unto me in heaven and in earth; which is to be understood of him, not as God, who has the same original and underived power and authority over all creatures, and things in heaven and earth, as the Father has; but as mediator, to whom all things are delivered by the Father; and not of a power of doing this, or the other thing, or of omnipotence, being the Almighty; nor of doing miracles, and forgiving sins, which he had, and exercised before his death and resurrection, but of governing: he was king before, but his kingdom was not with observation; but now he was declared, and made manifest, to be both Lord and Christ; he had "all" power and authority for the settling the affairs of his church and kingdom, to appoint offices and officers in it, and, to bestow gifts upon men, to qualify them for the same, and to institute ordinances to be observed till his second coming: and this power of his reached to things in heaven; he having the angels in heaven subject to him, as ministering spirits to be sent forth by him at his pleasure; and all the gifts of the Spirit to dispose of as he thought good; and to things on earth, not only to the saints, whose King he is, and who are made willing to serve him; but to all flesh, to kings and princes, who rule and reign by him; and even to all the wicked of the world, who in some shape or another are made to subserve the ends of his mediatorial kingdom and government: and this is not usurped power, but what is given him, and what he has a right to exercise; having finished sin, abolished death, overcome the world, and destroyed the devil; and must reign till all enemies are subject to him: and this he says, and it was necessary to say it at this time, partly on account of his late sufferings and death, which were attended with weakness and reproach; and partly on account of the following commission he gives to his disciples, that it might be seen and believed, he had power and authority sufficient to give them such an one; as also to animate and encourage them under all the weakness, contempt, and persecution that should attend them in their ministry. The Syriac and Persic versions add, "as the Father hath sent me, even so I send you", as in Joh 20:21, from whence these words seem to be taken.

Gill: Mat 28:19

Go ye therefore,.... Into all the world; some into one place, and some into another; since his power and authority, and so now the commission he gave them, reached every where: before it was confined to Judea, but now it is extended to all the nations of the world; see Mat 10:6,

and teach all nations; Jews and Gentiles, first the one, and then the other, the doctrines of the Gospel, and the ordinances of it; whatever they had learned from Christ, or were ordered by him, or "disciple all nations": make them disciples by teaching them; or, as the Persic version, by way of explanation, adds, "bring them to my religion and faith": not that they were able to do this of themselves, but they were to teach men externally, or outwardly minister the word, whilst the Spirit of God internally applied it, and taught, and made men true disciples of Christ: and they are such, who have learned to know themselves, their sin, and lost estate by nature; to deny themselves, both sinful and righteous self; who have learnt to know Christ, and the way of righteousness, peace, pardon, life, and salvation by him; and who are taught and enabled to part with all for Christ, and to bear all for his sake, and to believe in him, and give up themselves to him, and follow him whithersoever he goes:

baptizing them; not all nations, for the antecedent to the relative "them", cannot be "all nations"; since παντα τα εθνη, the words for "all nations", are of the neuter gender, whereas αυτους, "them", is of the masculine: nor can it be thought that it should be the mind of Christ, that all the individuals of all nations should be baptized, as Heathens, Turks, and Jews; but μαθευτας, "disciples", supposed and contained in the word μαθετευσατε, "teach", or "make disciples"; such as are taught, and made disciples by teaching, or under the ministry of the word by the Spirit of God: Christ's orders are to "baptize": טבלו, "dip" them, as Munster's Hebrew Gospel renders it; that is, in water, which, though not expressed, is implied; for with no other baptism could the apostles baptize: not with the Holy Ghost, and with fire; for this was Christ's peculiar prerogative; but with water, which they in obedience to this commission practised, Act 8:36, and which was to be done

in the name of the Father, and of the Son, and of the Holy Ghost; by the authority of these three divine persons, who all appeared, and testified their approbation of the administration of this ordinance, at the baptism of Christ: and as they are to be invocated in it, so the persons baptized not only profess faith in each divine person, but are devoted to their service, and worship, and are laid under obligation to obedience to them, Hence a confirmation of the doctrine of the Trinity, there are three persons, but one name, but one God, into which believers are baptized; and a proof of the true deity both of the Son, and of the Holy Ghost; and that Christ, as the Son of God, is God; since baptism is administered equally in the name of all three, as a religious ordinance, a part of divine instituted worship, which would never be in the name of a creature. This is the first, and indeed the only, place in which the Trinity of persons is expressed in this order, and in the selfsame words. Galatinus ^f pretends, that the ancient Jews used the same way of speaking. It would be well if proof could be made of it: he asserts it to be in Zohar on Deu 6:4, and in the Targum of Jonathan ben Uzziel on Isa 6:3. In the former he says, it is expressed thus, "hear, O Israel; the Lord", he is called "the Father; our God", he is called the Son; "is one Lord", this is "the Holy Ghost", who proceeds from both; and again, by the same R. Simeon, it is said, "holy", this is אב, "the Father"; "holy", this is בן, "the Son"; "holy", this is רוח הקדש, "the Holy Ghost": and in the latter after this manner, "Holy Father, Holy Son, and Holy Holy Ghost"; but no such words are now to be found in either of these places. He affirms, that he himself saw a copy of Jonathan's Targum that had these words. The Jews often speak of the Tetragrammaton, or name of four letters, the name Jehovah, which they say is not lawful to be pronounced; and also of the name of twelve letters, which the above writer ^g makes to be "Father, Son, and Holy Ghost"; and of forty two letters, which from a book called Gale Razia, he says is,

"Father God, Son God, Holy Ghost God, three in one, and one in three;''

which in the Hebrew language make up so many letters; but this wants better authority.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 28:2

¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

NET Notes: Mat 28:3

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 28:4

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 28:5

¹ tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

² tn Grk “for I know.”

³ sn See the note on crucified in 20:19.

NET Notes: Mat 28:6

¹ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

² tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.

NET Notes: Mat 28:7

¹ tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

NET Notes: Mat 28:8

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

NET Notes: Mat 28:9

¹ tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn Here δέ (de) has not been translated.

NET Notes: Mat 28:11

¹ tn Here δέ (de) has not been translated.

² tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

NET Notes: Mat 28:12

¹ tn Here καί (kai) has not been translated.

NET Notes: Mat 28:13

¹ tn Grk “him.”

NET Notes: Mat 28:14

¹ tn Here καί (kai) has not been translated.

² tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

³ tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

⁴ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”

NET Notes: Mat 28:15

¹ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

NET Notes: Mat 28:16

¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.

NET Notes: Mat 28:17

¹ tn Here καί (kai) has not been translated.

² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

³ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.

NET Notes: Mat 28:18

¹ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Mat 28:19

¹ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

² tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

Geneva Bible: Mat 28:1

In ^{( 1 )} the ^{( a )} end of the sabbath, as it ^{( b )} began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.

^{( 1 )} Christ, having routed death in the tomb, rises by his own power, as the angel immediately witnesses.

^{( a )} At the going out of the sabbath, that is, about daybreak after the Roman manner of telling time, which considers the natural day to be from the rising of the sun to the next sunrise: and not as the Hebrews, which count from evening to evening.

^{( b )} When the morning of the first day after the sabbath began to dawn: and that first day is the same as that which we now call Sunday, or the Lord's day.

Geneva Bible: Mat 28:3

His ^{( c )} countenance was like lightning, and his raiment white as snow:

^{( c )} The beams of his eyes, and by the figure of speech called synecdoche, this is understood as the countenance.

Geneva Bible: Mat 28:5

And the angel answered and said unto the women, Fear not ^{( d )} ye: for I know that ye seek Jesus, which was crucified.

^{( d )} The word "ye" is spoken with force to indicate that it was the women to whom he was speaking, as the soldiers were also afraid.

Geneva Bible: Mat 28:9

^{( 2 )} And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

^{( 2 )} Christ himself appears after his resurrection, and sending the women to his disciples, shows that he has not forgotten them.

Geneva Bible: Mat 28:11

^{( 3 )} Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.

^{( 3 )} The more that the sun shines, the more that the wicked are blinded.

Geneva Bible: Mat 28:14

And if this ^{( e )} come to the governor's ears, we will persuade him, and secure you.

^{( e )} For it was to be feared that it would be brought to the governor's ears.

Geneva Bible: Mat 28:16

^{( 4 )} Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

^{( 4 )} Christ appears also to his disciples, whom he makes apostles.

Geneva Bible: Mat 28:19

^{( 5 )} Go ye therefore, and teach all nations, baptizing them ^{( f )} in the name of the Father, and of the Son, and of the Holy Spirit:

^{( 5 )} The sum of the apostleship is the proclaiming of the doctrine received from Christ throughout all the world, and the ministering of the sacraments: the efficacy of which things depends not on the minsters but on the Lord.

^{( f )} Calling upon the Name of the Father, the Son, and the Holy Spirit.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 28:1-20

1 Christ's resurrection is declared by an angel to the women.

9 He himself appears unto them.

11 The chief priests give the soldiers money to say that he was stolen out of his sepulchre.

16 Christ appears to his disciples,

18 and sends them to baptize and teach all nations.

Maclaren: Mat 28:1-15

The Prince Of Life

In the end of the Sabbath. as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3. His countenance was like lightning, and his raiment white as snow: 4. And for fear of him the keepers did shake, and became as dead men. 5. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6. He is not here: for He is risen, as He said. Come, see the place whore the Lord lay. 7. And go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you. 8. And they departed quickly from the sepulchre with fear and great joy; and did run to bring His disciples word. 9. And as they went to tell His disciples, behold, Jesus met him, saying, All hail. And they came and held Him by the feet, and worshipped Him. 10. Then said Jesus unto them, Be not afraid: go tell My brethren that they go into Galilee, and there shall they see Me. 11, Now, when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done, 12. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13. Saying, Say ye, His disciples came by night, and stole Him away while we slept. 14. And if this come to the governor's ears, we will persuade him, and secure you. 15. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.'--Matt. 28:1-15.

THE attempts at harmonising the resurrection narratives are not only unsatisfactory, but they tend to blur the distinctive characteristics of each account. We shall therefore confine ourselves entirely to Matthew's version, and leave the others alone, with the simple remark that a condensed report of a series of events does not deny what it omits, nor contradict a fuller one. The peculiarities of Matthew's last chapter are largely due to the purpose of his gospel. Throughout, it has been the record of the Galilean ministry, the picture of the King of Israel, and of His treatment by those who should have been His subjects. This chapter establishes the fact of His resurrection; but, passing by the Jerusalem appearances of the risen Lord, as being granted to individuals and having less bearing on His royally, emphasises two points: His rejection by the representatives of the nation, whose lie is endorsed by popular acceptance; and the solemn assumption, in Galilee, so familiar to the reader, of universal dominion, with the world-wide commission, in which the kingdom bursts the narrow national limits and becomes co-extensive with humanity. It is better to learn the meaning of Matthew's selection of his incidents than to wipe out instructive peculiarities in the vain attempt after harmony.

First, notice his silence (in which all the four narratives are alike) as to the time and circumstances of the resurrection itself. That had taken place before the grey twilight summoned the faithful women, and before the earthquake and the angel's descent. No eye saw Him rise. The guards were not asleep, for the statement that they were is a lie put into their mouths by the rulers; but though they kept jealous watch, His rising was invisible to them. The prison was shut with all safety,' for the stone was rolled away after He was risen, and the keepers standing before the doors,' but there was no man within.' As in the evening of that day He appeared in the closed chamber, so He passed from the sealed grave. Divine decorum required that that transcendent act should be done without mortal observers of the actual rising of the Sun which scatters for ever the darkness of death.

Matthew next notices the angel ministrant and herald. His narrative leaves the impression that the earthquake and appearance of the angel immediately preceded the arrival of the women, and the Behold!' suggests that they felt and saw both. But that is a piece of chronology on which there may be difference of opinion. The other narratives tell of two angels. Matthew's mention of one only may be due either to the fact that one was speaker, or to the subjective impressions of his informant, who saw but the one, or to variation in the number visible at different times. We know too little of the laws which determine their appearances to be warranted in finding contradiction or difficulty here. The power of seeing may depend on the condition of the beholder. It may depend, not as with gross material bodies, on optics, but on the volition of the radiant beings seen. They may pass from visibility to its opposite, lightly and repeatedly, flickering into and out of sight, as the Pleiades seem to do. Where there is such store of possibilities, he is rash who talks glibly about contradictions.

Of far more value is it to note the purpose served by this waiting angel. We heard much of a herald angel of the Lord in the story of the Nativity. We hear nothing of him during the life of Christ. Now again he appears, as the stars, quenched in the noontide, shine again when the sun is out of the sky. He attends as humble servitor, in token that the highest beings gazed on that empty grave with reverent adoration, and were honoured by being allowed to guard the sacred place. Death was an undreaded thing to them, and no hopes for themselves blossomed from Christ's grave; but He who had lain in it was their King as well as ours, and new lessons of divine love were taught them, as they wondered and watched. They come to minister by act and word to the weeping women's faith and joy. Their appearance paralyses the guards, who would have kept the Marys from the grave. They roll away the great circular stone, which women's hands, however nerved by love, could not have moved in its grooves. They speak tender words to them. There by the empty tomb, the strong heavenly and the weak earthly lovers of the risen King meet together, and clasp hands of help, the pledge and first-fruits of the standing order henceforth, and the inauguration of their office of ministering spirits, sent forth to minister for, heirs of salvation.' The risen Christ hath made both one. The servants of the same King must needs be friends of one another.

The angel's words fall into three parts. First, he calms fears by the assurance that the seekers for Christ are dear to Him. Fear not ye' glances at the prostrate watchers, and almost acknowledges the reasonableness of their abject terror. To them he could not but be hostile, but to hearts that longed for their and his Lord, he and all his mighty fellows were brethren. Let us learn that all God's angels are our lovers and helpers, if we love and seek for Jesus. Superstition has peopled the gulf between God and man with crowds of beings; revelation assures us that it is full of creatures who excel in strength. Men have cowered before them, but whether they be thrones, or dominions, or principalities, or powers,' our King was their Creator, and is their Sovereign, and, if we serve Him, all these are on our side. The true deliverer from superstitious terrors is the risen Christ. Again, the angel announces in simplest words the glorious fact,' He is risen,' and helps them to receive it by a double way. He reminds them of Christ's own words, which had seemed so mysterious and had turned out so simple, so incredible, and now had proved so true. He calls them with a smile of welcome to draw near, and with him to look into the empty place. The invitation extends to us all, for the one assurance of immortality; and the only answer to the despairing question, If a man die, shall he live again?' which is solid enough to resist the corrosion of modern doubt as of ancient ignorance, is that empty grave, and the filled throne, which was its necessary consequence. By it we measure the love that stooped so low, we school our hearts to anticipate without dread or reluctance our own lying down there, we fasten our faith on the risen Forerunner, and rejoice in the triumphant assurance of a living Christ. If the wonder of the women's stunned gaze is no more ours, our calm acceptance of the familiar fact need be none the less glad, and our estimate of its far-reaching results more complete than their tumult of feeling permitted to them.

No wonder that, swiftly, new duty which was privilege followed on the new, glad knowledge. It was emphatically a day of good tidings,' and they could not hold their peace. A brief glance, enough for certitude and joy, was permitted; and then, with urgent haste, they are sent to be apostles to the Apostles. The possession of the news of a risen Saviour binds the possessors to be its preachers. Where it is received in any power, it will impel to utterance. He who can keep silence has never felt, as he ought, the worth of the word, nor realised the reason why he has seen the Cross or the empty grave. He goeth before you into Galilee; there shall ye see.' It was but two complete days and one night since Christ had said to the disciples that He would rise again, and, as the Shepherd of the scattered flock, go before them into Galilee. How long ago since that saying it would seem! The reasons for Matthew's omission of all the other appearances of our Lord in Jerusalem, with the exception of the one which immediately follows, and for the stress he lays on this rendezvous in their native Galilee, have already been touched on, and need not detain us now.

The next point in the narrative is the glad interview with the risen Jesus. The women had been at the grave but for a few moments. But they lived more in these than in years of quiet. Time is very elastic, and five minutes or five seconds may change a life. These few moments changed a world. Haste, winged by fear which had no torment, and by joy which found relief in swift movement, sent them running, forgetful of conventional proprieties, towards the awakening city. Probably Mary Magdalene had left them, as soon as they saw the open grave, and had hurried back alone to tell the tidings. And now the crowning joy and wonder comes. How simply it is told!--the introductory Behold!" just hinting at the wonderfulness, and perhaps at the suddenness, of our Lord's appearance, and the rest being in the quietest and fewest words possible. Note the deep significance of the name Jesus' here. The angel spoke of the Lord,' but all the rest of the chapter speaks of Jesus.' The joy and hope that flow from the Resurrection depend on the fact of His humanity. He comes out of the grave, the same brother of our mortal flesh as before. It was no phantom whose feet they clasped, and He is not withdrawn from them by His mysterious experience. All through the Resurrection histories and the narrative of the forty days, the same emphasis attaches to the name, which culminates in the angel's assurance at the Ascension, that' this same Jesus,' in His true humanity, who has gone up on high our Forerunner, shall come again our Brother and our Judge. It is Christ that died, yea rather, that is risen again'; but that triumphant assurance loses all its blessedness, unless we say too, Jesus died for our sins according to the Scriptures, and.., rose again the third day.'

Note, too, the calmness of His greeting. He uses the common form of salutation, as if He had but been absent on some common occasion, and met them in ordinary circumstances. He speaks out of His own deep tranquillity, and desires to impart it to their agitated spirits. He would calm their joy, that it may be the deeper, like His own. If we may give any weight to the original meaning of the formula of greeting which He employs, we may see blessed prophecy in it. The lips of the risen Christ bid us all rejoice.' His salutation is no empty wish, but a command which makes its own fulfilment possible. If our hearts welcome Him, and our faith is firm in His risen power and love, then He gives us a deep and central gladness, which nothing

That is at enmity with joyCan utterly abolish or destroy.'

The rush to His feet, and the silent clasp of adoration, are eloquent of a tumult of feeling most natural, and yet not without turbid elements, which He does not wholly approve. We have not here the prohibition of such a touch which was spoken to Mary, but we have substantially the same substitution, by His command, of practical service for mere emotion. That carries a lesson always in season. We cannot love Christ too much, nor try to get too near Him, to touch Him with the hand of our faith. But there have been modes of religious emotion, represented by hymns and popular books, which have not mingled reverence rightly with love, and have spoken of Him, and of the emotions binding us to Him, in tones unwholesomely like those belonging to earthly passion. But, apart from that, Jesus taught these women, and us through them, that it is better to proclaim His Resurrection than to lie at His feet; and that, however sweet the blessedness which we find in Him may be, it is meant to put a message into our lips, which others need. Our sight of Him gives us something to say, and binds us to say it. It was a blessing to the women to have work to do, in doing which their strained emotions might subside. It was a blessing to the mournful company in the upper room to have their hearts prepared for His coming by these heralds. It was a wonderful token of His unchanged love, and an answer to fears and doubts of how they might find Him, that He sends the message to them as brethren.

In the hurry of that Easter morning, they had no time to ponder on all that it had brought them. The Resurrection as the demonstration of Christ's divinity and of the acceptance of His perfect sacrifice, or as the pledge of their resurrection, or as the type of their Christian life, was for future experience to grasp. For that day, it was enough to pass from despair to joy, and to let the astounding fact flood them with sunny hope.

We know the vast sweep of the consequences and consolations of it far better than they did. There is no reason, in our distance from it, for its diminishing either in magnitude, in certitude, or in blessedness in our eyes. No fact in the history of the world stands on such firm evidence as the resurrection of Jesus Christ. No age of the world ever needed to believe it more than this one does. It becomes us all to grasp it for ourselves with an iron tenacity of hold, and to echo, in the face of the materialisms and know-nothing philosophy of this day, the old ringing confession,' Now is Christ risen from the dead!'

We need say little about the last point in this narrative the obstinate blindness of the rulers, and their transparent lie to account for the empty grave. The guard reports to the rulers, not to the governor, as they had been handed over by Pilate for special service. But they were Roman soldiers, as appears from the danger which the rulers provided against, that of their alleged crime against military discipline, in sleeping at their post, coming to his ears. The trumped-up story is too puerile to have taken in any one who did not wish to believe it. How could they tell what happened when they were asleep? How could such an operation as forcing back a heavy stone, and exhuming a corpse, have been carried on without waking them? How could such a timid set of people have mustered up courage for such a bold act? What did they do it for? Not to bury their Lord. He had been lovingly laid there by reverent hands, and costly spices strewn upon the sacred limbs. The only possible motive would be that the disciples might tell lies about His resurrection. That hypothesis that the Resurrection was a deliberately concocted falsehood has proved too strong for the stomach of modern unbelief, and has been long abandoned, as it had need to be. When figs grow on thistles, such characters as the early Christians, martyrs, heroes, saints, will be produced by a system which has a lie, known to be one, for its foundation. But the lame story is significant in two ways. It con-leases, by its desperate attempt to turn the corner of the difficulty, that the great rock, on which all denials of Christ's resurrection split, is the simple question--If He did not rise again, what became of the body? The priests' answer is absurd, but it, at all events, acknowledges that the grave was empty, and that it is incumbent to produce an explanation which reasonable men can accept without laughter.

Further, this last appearance of the rulers in the gospel is full of tragic significance, and is especially important to Matthew, whose narrative deals especially with Jesus as the King and Messiah of Israel. This is the end of centuries of prophecy and patience! This is what all God's culture of His vineyard has come to! The husbandmen cast the Heir out of the vineyard, and slew him. But there was a deeper depth than even that. They would not be persuaded when He rose again from the dead. They entrenched themselves in a lie, which only showed that they had a glimmering of the truth and hated it. And the lie was willingly swallowed by the mass of the nation, who thereby showed that they were of the same stuff as they who made it. A conspiracy or falsehood, which knew itself to be such, was the last act of that august council of Israel. It is an awful lesson of the penalties of unfaithfulness to the light possessed, an awful instance of' judicial blindness.' So sets the sun of Israel. And therefore Matthew's Gospel turns away from the apostate nation, which has rejected its King, to tell, in its last words, of His assumption of universal dominion, and of the passage of the glad news from Israel to the world.

Maclaren: Mat 28:9

The Risen Lord's Greetings And Gifts

And as they went to tell His disciples, behold, Jesus met them, saying, All hail.'--Matt. 28:9.

Then the same day at evening, came Jesus and stood in the midst, and saith unto them, Peace be unto you.'--John 20:19.

So did our Lord greet His sad followers. The first of these salutations was addressed to the women as they hurried in the morning from the empty tomb bewildered; the second to the disciples assembled in the upper room in the evening of the same day. Both are ordinary greetings. The first is that usual in Greek, and literally means Rejoice'; the second is that common in Hebrew. The divergence between the two may be owing to the Evangelist Matthew having rendered the words which our Lord actually did speak, in the tongue familiar to His time, into their equivalent Greek. But whatever account may be given of the divergence does not materially affect the significance which I find in the salutations. And I desire to turn to them for a few moments now, because I think that, if we ponder them, we may gain some precious lessons from these Easter greetings of the Lord Himself.

I. First, Then, Notice Their Strange And Majestic Simplicity.

He meets His followers after Calvary and the Tomb and the Resurrection, with the same words with which two casual acquaintances, after some slight absence, might salute one another by the way. Their very simplicity is their sublimity here. For think of what tremendous experiences He had passed through since they saw Him last, and of what a rush of rapture and disturbance of joy shook the minds of the disciples, and then estimate the calm and calming power of that matter-of-fact and simple greeting. It bears upon its very front the mark of truth. Would anybody have imagined the scene so? There have been one or two great poets who might conceivably have risen to the height of putting such words under such circumstances into the mouths of creatures of their own imagination. Analogous instances of the utmost simplicity of expression in moments of intense feeling may be quoted from AEschylus or Shakespeare, and are regarded as the high-water marks of genius. But does any one suppose that these evangelists were exceptionally gifted souls of that sort, or that they could have imagined anything like this--so strange in its calm, so unnatural at first sight, and yet vindicating itself as so profoundly natural and sublime--unless for the simple reason that they had heard it themselves, or been told it by credible witnesses? Neither the delicate pencil of the great dramatic genius nor the coarser brush of legend can have drawn such an incident as this, and it seems to me that the only reasonable explanation of it is that these greetings are what He really did say.

For, as I have remarked, unnatural as it seems at first sight, if we think for a moment, the very simplicity and calm, and, I was going to say, the matter-of-factness, of such a greeting, as the first that escaped from lips that had passed through death and yet were red and vocal, is congruous with the deepest truths of His nature. He has come from that tremendous conflict, and He reappears, not flushed with triumph, nor bearing any trace of effort, but surrounded as by a nimbus with that strange tranquillity which evermore enwrapped Him. So small does the awful scene which He has passed through seem to this divine-human Man, and so utterly are the old ties and bonds unaffected by it, that when He meets His followers, all He has to say to them as His first greeting is, Peace be unto you! '--the well-worn salutation that was bandied to and fro in every market-place and scene where men were wont to meet. Thus He indicates the divine tranquillity of His nature; thus He minimises the fact of death; thus He reduces it to its true insignificance as a parenthesis across which may pass unaffected all sweet familiarities and loving friendships; thus He reknits the broken ties, and, though the form of their intercourse is hereafter to be profoundly modified, the substance of it remains, whereof He giveth assurance unto them in these His first words from the dead. So, as to a man standing on some mountain plateau, the deep gorges which seam it become invisible, and the unbroken level runs right on. So, there are a marvellous proof of the majesty and tranquillity of the divine Man, a glorious manifestation of His superiority over death; a blessed assurance of the reknitting of all ancient ties, after it as before it, coming to us from pondering on the trivial words--trivial from other lips, but profoundly significant on His--wherewith He greeted His servants when He rose again from the dead.

II. Then Note, Secondly, The Universal Destination Of The Greetings Of The Risen Lord.

I have said that it is possibly a mere accident that we should have the two forms of salutation preserved for us here; and that it is quite conceivable that our Lord really spoke but one, which has been preserved unaltered from its Hebrew or Aramaic original in John, and rendered by its Greek equivalent by the Evangelist Matthew.

But be that as it may, I cannot help feeling that in this fact, that the one salutation is the common greeting among Greek-speaking peoples, and the other the common greeting amongst Easterns, we may permissibly find the thought of the universal aspect of the gifts and greetings of the risen Christ. He comes to all men, and each man hears Him,' in his own tongue wherein he was born,' breathing forth to him greetings which are promises, and promises which are gifts. Just as the mocking inscription on the Cross proclaimed, in Hebrew and Greek and Latin,' the three tongues known to its readers, the one kingdom of the crucified King--so in the greetings from the grave, the one declares that, to all the desires of eager, ardent, sensuous, joy-loving Westerns, and all the aspirations of repose-loving Easterns, who had had bitter experience of the pangs and pains of a state of warfare, Jesus Christ is ready to respond and to bring answering gifts. Whatsoever any community or individual has conceived as its highest ideal of blessedness and of good, that the risen Christ hath in His hands to bestow. He takes men's ideals of blessedness, and deepens and purifies and refines them.

The Greek notion of joy as being the good to be most wished for those dear to us, is but a shallow one. They had to learn, and their philosophy and their poetry and their art came to corruption because they would not learn, that the corn of wheat must be cast into the ground and die before it bring forth fruit. They knew little of the blessing and meaning of sorrow, and therefore the false glitter passed away, and the pursuit of the ideal became gross and foul and sensuous. And, on the other hand, the Jew, with his longing for peace, had an equally shallow and unworthy conception of what it meant, and what was needed to produce it. If he had only external concord with men, and a competency of outward good within his reach without too much trouble, he thought that because he had much goods laid up for many years' he might take his ease; and eat, and drink, and be merry.' But Jesus Christ comes to satisfy both aspirations by contradicting both, and to reveal to Greek and Jew how much deeper and diviner was his desire than he dreamed it to be; and, therefore, how impossible it was to find the joy that would last, in the dancing fireflies of external satisfactions or the delights of art and beauty; and how impossible it was to find the repose that ennobled and was wedded to action, in anything short of union with God.

The Lord Christ comes out of the grave in which He lay for every man, and brings to each man's door, in a dialect intelligible to the man himself, the satisfaction of the single soul's aspirations and ideals, as well as of the national desires. His gifts and greetings are of universal destination, meant for us all and adapted for us each.

III. Then, Thirdly, Notice The Unfailing Efficacy Of The Lord's Greetings.

Look at these people to whom He spoke. Remember what they were between the Friday and the Sunday morning; utterly cowed and beaten, the women, in accordance with the feminine nature, apparently more deeply touched by the personal loss of the Friend and Comforter; and the men apparently, whilst sharing that sorrow, also touched by despair at the going to water of all the hopes that they had been building upon His official character and position. We trusted that it had been He which should have redeemed Israel,' they said, as they walked and were sad.' They were on the point of parting. The Keystone withdrawn, the stones were ready to fall apart. Then came something--let us leave a blank for a moment--then came something; and those who had been cowards, dissolved in sorrow and relaxed by despair, in eight-and-forty hours became heroes. From that time, when, by all reasonable logic and common sense applied to men's motives, the Crucifixion should have crushed their dreams and dissolved their society, a precisely opposite effect ensues, and not only did the Church continue, but the men changed their characters, and became, somehow or other, full of these very two things which Christ wished for them--namely, joy and peace.

Now I want to know--what bridges that gulf? How do you get the Peter of the Acts of the Apostles out of the Peter of the Gospels? Is there any way of explaining that revolution of character, whilst yet its broad outlines remain identical, which befell him and all of them, except the old-fashioned one that the something which came in between was the Resurrection of Jesus Christ, and the consequent gift of joy and peace in Him, a joy that no troubles or persecutions could shake, a peace that no conflicts could for a moment disturb? It seems to me that every theory of Christianity which boggles at accepting the Resurrection of Jesus Christ as a plain fact, is shattered to pieces on the sharp-pointed rock of this one demand--Very well! If it is not a fact, account for the existence of the Church, and for the change in the characters of its members.' You may wriggle as you like, but you will never get a reasonable theory of these two undeniable facts until you believe that He rose from the dead. In His right hand He carried peace, and in His left joy. He gave these to them, and therefore out of weakness they were made strong, waxed valiant in fight, turned to flight the armies of the aliens,' and when the time came, were tortured, not accepting deliverance, that they might obtain a better resurrection.' There is omnipotent efficacy in Christ's greetings.

The one instance opens up the general law, that His wishes are gifts, that all His words are acts, that He speaks and it is done, and that when He desires for us joy, it is a deed of conveyance and gift, and invests us with the joy that He desires if we observe the conditions.

Christ's wishes are omnipotent, ours are powerless. We wish for our friends many good things, and the event turns wishes to mockery, and the garlands which we prepared for their birthdays have sometimes to be hung on their tombs. The limitations of human friendship and of our deepest and sincerest wishes, like a dark background, enhance the boundless efficacy of the greetings of the Master, which are not only wishes but bestowments of the thing wished, and therein given, by Him.

IV. So, Lastly, Notice Our Share In This Twofold Greeting.

When it was first heard, I suppose that the disciples and the women apprehended the salutation only in its most outward form, and that all other thoughts were lost in the mere rapture of the sudden change from the desolate sense of loss to the glad consciousness of renewed possession. When the women clung to His feet on that Easter morning, they had no thought of anything but--we clasp Thee again, O Soul of our souls.' But then, as time went on, the meaning and blessedness and far-reaching issues of the Resurrection became more plain to them. And I think we can see traces of the process, in the development of Christian teaching as presented in the Acts of the Apostles and in the Epistles. Peter in his early sermons dwells on the Resurrection all but exclusively from one point of view --viz., as being the great proof of Christ's Messiahship. Then there came by degrees, as is represented in the same Peter's letter, and abundantly in the Apostle Paul's, the recognition of the light which the Resurrection of Jesus Christ threw upon immortality; as a prophecy and a pattern thereof. Then, when the historical fact had become fully accepted and universally diffused, and its bearings upon men's future had been as fully apprehended as is possible here, there came, finally, the thought that the Resurrection of Jesus Christ was the symbol of the new life, which from that risen Lord passed into all those who loved and trusted Him.

Now, in all these three aspects--as proof of Messiahship, as the pattern and prophecy of immortality, and as the symbol of the better life which is accessible for us, here and now--the Resurrection of Jesus Christ stands for us even more truly than for the rapturous women who caught His feet, or for the thankful men who looked upon Him in the upper chamber, as the source of peace and of joy.

For, dear brethren, therein is set forth for us the Christ whose work is thereby declared to be finished and acceptable to God, and all sorrow of sin, all guilt, all disturbance of heart and mind by reason of evil passions and burning memories of former iniquity, and all disturbance of our concord with God, are at once and for ever swept away. If Jesus Christ was declared to be the Son of God with power by His Resurrection from the dead,' and if in that Resurrection, as is most surely the case, the broad seal of the divine acceptance is set to the charter of our forgiveness and sonship by the blood of the Cross, then joy and peace come to us from Him and from it.

Again, the resurrection of Jesus Christ sets Him forth before us as the pattern and the prophecy of immortal life. This Samson has taken the gates of the prison-house on His broad shoulders and carried them away, and now no man is kept imprisoned evermore in that darkness. The earthquake has opened the doors and loosened every man's bonds. Jesus Christ hath risen from the dead, and therein not only demonstrated the certainty that life subsists through death, and that a bodily life is possible thereafter, but hath set before all those who give the keeping of their souls into His hands the glorious belief that' the body of their humiliation shall be' changed into the likeness of the body of His glory, according to the working whereby He is able even to subdue all things unto Himself.' Therefore the sorrows of death, for ourselves and for our dear ones, the agitation which it causes, and all its darkness into which we shrink from passing, are swept away when He comes forth from the grave, serene, radiant, and victorious, to die no more, but to dispense amongst us His peace and His joy.

And, again, the risen Christ is the source of a new life drawn from Him and received into the heart by faith in His sacrifice and Resurrection and glory. And if I have, deep-seated in my soul, though it may be in imperfect maturity, that life which is hid with Christ in God, an inward fountain of gladness, far better than the effervescent, and therefore soon fiat, waters of Greek or earthly joy, is mine; and in my inmost being dwells a depth of calm peace which no outward disturbance can touch, any more than the winds that rave along the surface of the ocean affect its unmoved and unsounded abysses. Jesus Christ comes to thee, my brother, weary, distracted, care-laden, sin-laden, sorrowful and fearful. And He says to each of us from the throne what He said in the upper room before the Cross, and on leaving the grave after it,' My joy will remain in you, and your joy shall be full. My peace I leave to you, My peace I give unto you; not as the world giveth, give I unto you.'

Maclaren: Mat 28:16-17

On The Mountain

Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17. And when they saw Him, they worshipped Him: but some doubted.'--Matt. 28:16-17.

After that, He was seen of above five hundred brethren at once.'--1 Cor. 15:6.

To infer an historian's ignorance from his silence is a short and easy, but a rash, method. Matthew has nothing to say of our Lord's appearances in Jerusalem, except in regard to that of the women in the early morning of Easter Day. But it does not follow that he was ignorant of these appearances. Imperfect knowledge may be the explanation; but the scope and design of his Gospel is much more likely to be so. It is emphatically the Gospel of the King of Israel, and it moves, with the exception of the story of the Passion, wholly within the limits of the Galilean ministry. What more probable than that the same motive which induced Jesus to select the mountain which He had appointed as the scene of this meeting should have induced the Evangelist to pass by all the other manifestations in order to fix upon this one? It was fitting that in Galilee, where He had walked in lowly gentleness, kindly with His kind,' He should assume His sovereign authority. It was fitting that in Galilee of the Gentiles,' that outlying and despised province, half heathen in the eyes of the narrow-minded Pharisaic Jerusalem, He should proclaim the widening of His kingdom from Israel to all nations.

If we had Matthew's words only, we should suppose that none but the eleven were present on this occasion. But it is obviously the same incident to which Paul refers when he speaks of the appearance to five hundred brethren at once.' These were the Galilean disciples who had been faithful in the days of His lowliness, and were thus now assembled to hear His proclamation of exaltation. Apparently the meeting had been arranged beforehand. They came without Him to the mountain where Jesus had appointed.' Probably it was the same spot on which the so-called Sermon on the Mount, the first proclamation of the King, had been delivered, and it was naturally chosen to be the scene of a yet more exalted proclamation. A thousand tender memories and associations clustered round the spot. So we have to think of the five hundred gathered in eager expectancy; and we notice how unlike the manner of His coming is to that of the former manifestations. Then, suddenly, He became visibly present where a moment before He had been unseen. But now He gradually approaches, for the doubting and the worshipping took place when they saw Him,' and before He came to them.' I suppose we may conceive of Him as coming down the hill and drawing near to them, and then, when He stands above them, and yet close to them--else the five hundred could not have seen Him at once '--doubts vanish; and they listen with silent awe and love. The words are majestic; all is regal. There is no veiled personality now, as there had been to Mary, and to the two on the road to Emmaus. There is no greeting now, as there had been in the upper chamber; no affording of a demonstration of the reality of His appearance, as there had been to Thomas and to the others. He stands amongst them as the King, and the music of His words, deep as the roll of thunder, and sweet as harpers harping with their harps, makes all comment or paraphrase sound thin and poor. But yet so many great and precious lessons are hived in the words that we must reverently ponder them. The material is so abundant that I can but touch it in the slightest possible fashion. This great utterance of our Lord's falls into three parts: a great claim, a great commission, a great promise.

I. There Is A Great Claim.

All power is given unto Me in heaven and in earth.' No words can more absolutely express unconditional, unlimited authority and sovereignty. Mark the variety of the gift--all power'; every kind of force, every kind of dominion is in His hands. Mark the sphere of sovereignty-- in heaven and in earth.' Now, brethren, if we know anything about Jesus Christ, we know that He made this claim. There is no reason, except the unwillingness of some people to admit that claim, for casting any sort of doubt upon these words, or making any distinction in authority between them and the rest of the words of graciousness which the whole world has taken to its heart. But if He said this, what becomes of His right to the veneration of mankind, as the Perfect Example of the self-sacrificing, self-oblivious religious life? It is a mystery that I cannot solve, how any man can keep his reverence for Jesus, and refuse to believe that beneath these tremendous words there lies a solemn and solid reality.

Notice, too, that there is implied a definite point of time at which this all-embracing authority was given. You will find in the Revised Version a small alteration in the reading, which makes a great difference in the sense. It reads, All power has been given'; and that points, as I say, to a definite period. When was it given? Let another portion of Scripture answer the question--Declared to be the Son of God with power, by the resurrection from the dead.' Then to the Man Jesus was given authority over heaven and earth. All the early Christian documents concur in this view of the connection between the death and resurrection of Jesus Christ, and His investiture with this sovereign power. Hearken to Paul, Became obedient unto death, even the death of the Cross; wherefore God also hath highly exalted Him, and given Him a name that is above every name.' Hearken to Peter, Who raised Him from the dead and gave Him glory.' Hearken to the writer of the Epistle to the Hebrews, We see Jesus crowned with glory and honour for the suffering of death.' Hearken to John, To Him that is the Faithful Witness, and the First-born from the dead, and the Prince of the kings of the earth.' Look with his eyes to the vision of the Lamb as it had been slain,' enthroned in the midst of the throne, and say whether this unanimous consent of the earliest Christian teachers is explicable on any reasonable grounds, unless there had been underlying it just the words of our text, and the Master Himself had taught them that all power was given to Him in heaven and in earth. As it seems to me impossible to account for the existence of the Church if we deny the Resurrection, so it seems to me impossible to account for the faith of the earliest stratum of the Christian Church without the acceptance of some such declaration as this, as having come from the Lord Himself. And so the hands that were pierced with the nails wield the sceptre of the Universe, and on the brows that were wounded and bleeding with the crown of thorns are wreathed the many crowns of universal Kinghood.

But we have further to notice that in this investiture, with all power in heaven and on earth,' we have not merely the attestation of the perfection of His obedience, the completeness of His work, and the power of His sacrifice, but that we have also the elevation of Manhood to enthronement with Divinity. For the new thing that came to Jesus after His resurrection was that His humanity was taken into, and became participant of, the glory which I had with Thee, before the world was.' Then our nature, when perfect and sinless, is so cognate and kindred with the Divine that humanity is capable of being invested with, and bearing, that exceeding and eternal weight of glory.' In that elevation of the Man Christ Jesus, we may read a prophecy, that shall not be unfulfilled, of the destiny of all those who conform to Him through faith, love, and obedience, finally to sit down with Him on His throne, even as He is set down with the Father on His throne.

Ah! brethren, Christianity has dark and low views of human nature, and men say they are too low and too dark. It is Nature's sternest painter,' and, therefore, its best.' But if on its palette the blacks are blacker than anywhere else, its range of colour is greater, and its white is more lustrous. No system thinks so condemnatorily of human nature as it is; none thinks so glowingly of human nature as it may become. There are bass notes far down beyond the limits of the scale to which ears dulled by the world and sin and sorrow are sensitive; and there are clear, high tones, thrilling and shrilling far above the range of perception of such ears. The man that is in the lowest depths may rise with Jesus to the highest, but it must be by the same road by which the Master went. If we suffer with Him, we shall also reign with Him,' and only if.' There is no other path to the Throne but the Cross. Via crucis, via lucis--the way of the Cross is the way of light. It is to those who have accepted their Gethsemanes and their Calvarys that He appoints a kingdom, as His Father has appointed unto Him.

So much, then, for the first point here in these words; turn now to the second.

II. The Great Commission.

One might have expected that the immediate inference to be drawn from All power is given unto Me in heaven and in earth' would have been some word of encouragement and strengthening to those who were so soon to be left, and who were beginning to be conscious of their feebleness. But there is nothing more striking in the whole of the incidents of those forty days than the prominence which is given in them to the work of the Church when the Master had left it, and to the imperative obligations devolving upon it. And so here, not encouragement, but obligation is the inference that is drawn from that tremendous claim.

Because I have all power, therefore you are charged with the duty of winning the world for its King.' The all-ruling Christ calls for the universal proclamation of His sovereignty by His disciples. These five hundred little understood the sweep of the commandment, and, as history shows, terribly failed to apprehend the emancipating power of it. But He says to us, as to them, I am not content with the authority given to Me by God, unless I have the authority that each man for himself can give Me, by willing surrender of his heart and will to Me.' Jesus Christ craves no empty rule, no mere elevation by virtue of Divine supremacy, over men. He regards that elevation as incomplete without the voluntary surrender of men to become His subjects and champions. Without its own consent He does not count that His universal power is established in a human heart. Though that dominion be all-embracing like the ocean, and stretching into all corners of the universe, and dominating over all ages, yet in that ocean there may stand up black and dry rocks, barren as they are dry, and blasted as they are black, because, with the awful power of a human will, men have said, We will not have this Man to reign over us.' It is willing subjects whom Christ seeks, in order to make the Divine grant of authority a reality.

In that work He needs His servants. The gift of God notwithstanding, the power of His Cross notwithstanding, the perfection and completeness of His great reconciling and redeeming work notwithstanding, all these are vain unless we, His servants, will take them in our hands as our weapons, and go forth on the warfare to which He has summoned us. This is the command laid upon us all, Make disciples of all nations.' Only so will the reality correspond to the initial and all-embracing grant.

It would take us too far to deal at all adequately, or in anything but the most superficial fashion, with the remaining parts of this great commission. Make disciples of all nations '--that is the first thing. Then comes the second step: Baptizing them into the name of the Father, and of the Son, and of the Holy Ghost.' Who are to be baptized? Now, notice, if I may venture upon being slightly technical for a moment, that the word' nations' in the preceding clause is a neuter one, and that the word for them' in this clause is a masculine, which seems to me fairly to imply that the command baptizing them' does not refer to all nations,' but to the disciples latent among them, and to be drawn from them. Surely, surely the great claim of absolute and unbounded power has for its consequence something better than the lame and impotent conclusion of appointing an indiscriminate rite, as the means of making disciples! Surely that is not in accordance with the spirituality of the Christian faith!

Baptizing them into the Name '--the name is one, that of the Father, and the Son, and the Holy Spirit. Does that mean the name of God, and of a man, and of an influence, all jumbled up together in blasphemous and irrational union? Surely, if Father, Son, and Holy Spirit have one name, the name of Divinity, then it is but a step to say that three Persons are one God Z But there is a great deal more here than a baptismal formula, for to be baptized into the Name is but the symbol of being plunged into communion with this one threefold God of our salvation. The ideal state of the Christian disciple is that he shall be as a vase dropped into the Atlantic, encompassed about with God, and filled with Him. We all' live, and move, and have our being' in Him, but some of us have so wrapped ourselves, if I may venture to use such a figure, in waterproof covering, that, though we are floating in an ocean of Divinity, not a drop finds its way in. Cast the covering aside, and you will be saturated with God, and only in the measure in which you live and move and have your being in the Name are you disciples.

There is another step still. Making disciples and bringing into communion with the Godhead is not all that is to flow from, and correspond to, and realise in the individual, the absolute authority of Jesus Christ--Teaching them to observe all things whatsoever I have commanded you.' We hear a great deal in these days about the worthlessness of mere dogmatic Christianity. Jesus Christ anticipated all that talk, and guarded it from exaggeration. For what He tells us here that we are to train ourselves and others in, is not creed but conduct; not things to be believed or credenda but things to be done or agenda--teaching them to observe all things whatsoever I have commanded you.' A creed that is not wrought out in actions is empty; conduct that is not informed, penetrated, regulated by creed, is unworthy of a man, not to say of a Christian. What we are to know we are to know in order that we may do, and so inherit the benediction, which is never bestowed upon them that know, but upon them that, knowing these things, are blessed in, as well as for, the doing of them.

That training is to be continuous, educating to new views of duty; new applications of old truths, new sensitiveness of conscience, unveiling to us, ever as we climb, new heights to which we aspire. The Christian

Church has not yet learnt--thank God it is learning, though by slow degrees--all the moral and practical implications and applications of the truth as it is in Jesus.' And so these are the three things by which the Church recognises and corresponds to the universal dominion of Christ, the making disciples universally; the bringing them into the communion of the Father, the Son, and the Holy Spirit; and the training of them to conduct ever approximating more and more to the Divine ideal of humanity in the glorified Christ.

And now I must gather just into a sentence or two what is to be said about the last point. There is--

III. The Great Promise.

I am with you alway, even unto the end of the world,' or, as it might be read,' with you all the days, even to the accomplishment of the age.' Note that emphatic I am,' which does not only denote certainty, but is the speech of Him who is lifted above the lower regions where Time rolls and the succession of events occurs. That I am' covers all the varieties of was, is, will be. Notice the long vista of variously tinted days which opens here. Howsoever many they be, howsoever different their complexion, days of summer and days of winter, days of sunshine and days of storm, days of buoyant youth and days of stagnant, stereotyped old age, days of apparent failure and days of apparent prosperity, He is with us in them all. They change, He is the same yesterday, and to-day, and for ever.' Notice the illimitable extent of the promise' even unto the end.' We are always tempted to think that long ago the earth was more full of God than it is to-day, and that away forward in the future it will again be fuller, but that this moment is comparatively empty. The heavens touch the earth on the horizon in front and behind, and they are highest and remotest above us just where we stand. But no past day had more of Christ in it than to-day has, and that He has gone away is the condition of His coming. He therefore departed for a season, that we might receive Him for ever.'

But mark that the promise comes after a command, and is contingent, for all its blessedness and power, upon our obedience to the prescribed duty. That duty is primarily to make disciples of all nations, and the discharge of it is so closely connected with the realisation of the promise that a non-missionary Church never has much of Christ's presence. But obedience to all the King's commands is required if we stand before Him, and are to enjoy His smile. If you wish to keep Christ very near you, and to feel Him with you, the way to do so is no mere cultivation of religious emotion, or saturating your mind with religious books and thoughts, though these have their place; but on the dusty road of life doing His will and keeping His commandments. If a man love Me he will keep My words, and My Father will love Him. We will come to Him, and make our abode with Him.'

THE END

St. Mark 1-9

Mark 1-9

MHCC: Mat 28:1-8

Christ rose the third day after his death; that was the time he had often spoken of. On the first day of the first week God commanded the light to shine out of darkness. On this day did He who is the Light of the world, shine out of the darkness of the grave; and this day is from henceforward often mentioned in the New Testament, as the day which Christians religiously observed in solemn assemblies, to the honour of Christ. Our Lord Jesus could have rolled back the stone by his own power, but he chose to have it done by an angel. The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. The angel encouraged the women against their fears. Let the sinners in Zion be afraid. Fear not ye, for his resurrection will be your consolation. Our communion with him must be spiritual, by faith in his word. When we are ready to make this world our home, and to say, It is good to be here, then let us remember our Lord Jesus is not here, he is risen; therefore let our hearts rise, and seek the things that are above. He is risen, as he said. Let us never think that strange which the word of Christ has told us to expect; whether the sufferings of this present time, or the glory that is to be revealed. It may have a good effect upon us, by faith to view the place where the Lord lay. Go quickly. It was good to be there, but the servants of God have other work appointed. Public usefulness must be chosen before the pleasure of secret communion with God. Tell the disciples, that they may be comforted under their present sorrows. Christ knows where his disciples dwell, and will visit them. Even to those at a distance from the plenty of the means of grace, he will graciously manifest himself. The fear and the joy together quickened their pace. The disciples of Christ should be forward to make known to each other their experiences of communion with their Lord; and should tell others what God has done for their souls.

MHCC: Mat 28:9-10

God's gracious visits usually meet us in the way of duty; and to those who use what they have for others' benefit, more shall be given. This interview with Christ was unexpected; but Christ was nigh them, and still is nigh us in the word. The salutation speaks the good-will of Christ to man, even since he entered upon his state of exaltation. It is the will of Christ that his people should be a cheerful, joyful people, and his resurrection furnishes abundant matter for joy. Be not afraid. Christ rose from the dead, to silence his people's fears, and there is enough in that to silence them. The disciples had just before shamefully deserted him in his sufferings; but, to show that he could forgive, and to teach us to do so, he calls them brethren. Notwithstanding his majesty and purity, and our meanness and unworthiness, he still condescends to call believers his brethren.

MHCC: Mat 28:11-15

What wickedness is it which men will not be brought to by the love of money! Here was large money given to the soldiers for advancing that which they knew to be a lie, yet many grudge a little money for advancing what they know to be the truth. Let us never starve a good cause, when we see bad ones so liberally supported. The priests undertook to secure them from the sword of Pilate, but could not secure these soldiers from the sword of God's justice, which hangs over the heads of those that love and make a lie. Those men promise more than they can perform, who undertake to save a man harmless in doing a wilful sin. But this falsehood disproved itself. Had the soldiers been all asleep, they could not have known what passed. If any had been awake, they would have roused the others and prevented the removal; and certainly if they had been asleep, they never would have dared to confess it; while the Jewish rulers would have been the first to call for their punishment. Again, had there been any truth in the report, the rulers would have prosecuted the apostles with severity for it. The whole shows that the story was entirely false. And we must not charge such things to the weakness of the understanding, but to the wickedness of the heart. God left them to expose their own course. The great argument to prove Christ to be the Son of God, is his resurrection; and none could have more convincing proofs of the truth of that than these soldiers; yet they took bribes to hinder others from believing. The plainest evidence will not affect men, without the work of the Holy Spirit.

MHCC: Mat 28:16-20

This evangelist passes over other appearances of Christ, recorded by Luke and John, and hastens to the most solemn; one appointed before his death, and after his resurrection. All that see the Lord Jesus with an eye of faith, will worship him. Yet the faith of the sincere may be very weak and wavering. But Christ gave such convincing proofs of his resurrection, as made their faith to triumph over doubts. He now solemnly commissioned the apostles and his ministers to go forth among all nations. The salvation they were to preach, is a common salvation; whoever will, let him come, and take the benefit; all are welcome to Christ Jesus. Christianity is the religion of a sinner who applies for salvation from deserved wrath and from sin; he applies to the mercy of the Father, through the atonement of the incarnate Son, and by the sanctification of the Holy Spirit, and gives up himself to be the worshipper and servant of God, as the Father, Son, and Holy Ghost, three Persons but one God, in all his ordinances and commandments. Baptism is an outward sign of that inward washing, or sanctification of the Spirit, which seals and evidences the believer's justification. Let us examine ourselves, whether we really possess the inward and spiritual grace of a death unto sin, and a new birth unto righteousness, by which those who were the children of wrath become the children of God. Believers shall have the constant presence of their Lord always; all days, every day. There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, in that day, that hour, they would be undone. The God of Israel, the Saviour, is sometimes a God that hideth himself, but never a God at a distance. To these precious words Amen is added. Even so, Lord Jesus, be thou with us and all thy people; cause thy face to shine upon us, that thy way may be known upon earth, thy saving health among all nations.

Matthew Henry: Mat 28:1-10

For the proof of Christ's resurrection, we have here the testimony of the angel, and of Christ himself, concerning his resurrection. Now we may think that it would have been better, if the matter had been so ordered, that a competent number of witnesses should have been present, and have seen the stone rolled away by the angel, and the dead body reviving, as people saw Lazarus come out of the grave, and then the matter had been past dispute; but let us not prescribe to Infinite Wisdom, which ordered that the witnesses of his resurrection should see him risen, but not see him rise. His incarnation was a mystery; so was this second incarnation (if we may so call it), this new making of the body of Christ, for his exalted state; it was therefore made in secret. Blessed are they that have not seen, and yet have believed. Christ gave such proofs of his resurrection as were corroborated by the scriptures, and by the word which he had spoken (Luk 24:6, 7-44; Mar 16:7); for here we must walk by faith, not by sight. We have here,

I. The coming of the good women to the sepulchre.

Observe, 1. When they came; in the end of the sabbath, as it began to dawn toward the first day of the week, Mat 28:1. This fixes the time of Christ's resurrection.

(1.) He arose the third day after his death; that was the time which he had often prefixed, and he kept within it. He was buried in the evening of the sixth day of the week, and arose in the morning of the first day of the following week, so that he lay in the grave about thirty-six or thirty-eight hours. He lay so long, to show that he was really and truly dead; and no longer, that he might not see corruption. He arose the third day, to answer the type of the prophet Jonas (Mat 12:40), and to accomplish that prediction (Hos 6:2), The third day he will raise us up, and we shall live in his sight.

(2.) He arose after the Jewish sabbath, and it was the passover-sabbath; all that day he lay in the grave, to signify the abolishing of the Jewish feasts and the other parts of the ceremonial law, and that his people must be dead to such observances, and take no more notice of them than he did when he lay in the grave. Christ on the sixth day finished his work; he said, It is finished; on the seventh day he rested, and then on the first day of the next week did as it were begin a new world, and enter upon new work. Let no man therefore judge us now in respect of the new moons, or of the Jewish sabbaths, which were indeed a shadow of good things to come, but the substance if of Christ. We may further observe, that the time of the saints' lying in the grave, is a sabbath to them (such as the Jewish sabbath was, which consisted chiefly in bodily rest), for there they rest from their labours (Job 3:17); and it is owing to Christ.

(3.) He arose upon the first day of the week; on the first day of the first week God commanded the light to shine out of darkness; on this day therefore did he who was to be the Light of the world, shine out of the darkness of the grave; and the seventh-day sabbath being buried with Christ, it arose again in the first-day sabbath, called the Lord's day (Rev 1:10), and no other day of the week is from henceforward mentioned in all the New Testament than this, and this often, as the day which Christians religiously observed in solemn assemblies, to the honour of Christ, Joh 20:19, Joh 20:26; Act 20:7; 1Co 16:2. If the deliverance of Israel out of the land of the north superseded the remembrance of that out of Egypt (Jer 23:7, Jer 23:8), much more doth our redemption by Christ eclipse the glory of God's former works. The sabbath was instituted in remembrance of the perfecting of the work of creation, Gen 2:1. Man by his revolt made a breach upon that perfect work, which was never perfectly repaired till Christ arose from the dead, and the heavens and the earth were again finished, and the disordered hosts of them modelled anew, and the day on which this was done was justly blessed and sanctified, and the seventh day from that. He who on that day arose from the dead, is the same by whom, and for whom, all things were at first created, and now anew created.

(4.) He arose as it began to dawn toward that day; as soon as it could be said that the third day was come, the time prefixed for his resurrection, he arose; after his withdrawings from his people, he returns with all convenient speed, and cuts the work as short in righteousness as may be. He had said to his disciples, that though within a little while they should not see him, yet again a little while, and they should see him, and accordingly he made it as little a while as possible, Isa 54:7, Isa 54:8. Christ arose when the day began to dawn, because then the day-spring from on high did again visit us, Luk 1:78. His passion began in the night; when he hung on the cross the sun was darkened; he was laid in the grave in the dusk of the evening; but he arose from the grave when the sun was near rising, for he is the bright and morning Star (Rev 22:16), the true Light. Those who address themselves early in the morning to the religious services of the Christian sabbath, that they may take the day before them, therein follow this example of Christ, and that of David, Early will I seek thee.

2. Who they were, that came to the sepulchre; Mary Magdalene and the other Mary, the same that attended the funeral, and sat over against the sepulchre, as before they sat over against the cross; still they studied to express their love to Christ; still they were inquiring after him. Then shall we know, if we thus follow on to know. No mention is made of the Virgin Mary being with them; it is probable that the beloved disciple, who had taken her to his own home, hindered her from going to the grave to weep there. Their attendance on Christ not only to the grave, but in the grave, represents his like care for those that are his, when they have made their bed in the darkness. As Christ in the grave was beloved of the saints, so the saints in the grave are beloved of Christ; for death and the grave cannot slacken that bond of love which is between them.

3. What they came to do: the other evangelists say that they came to anoint the body; Matthew saith that they came to see the sepulchre, whether it was as they left it; hearing perhaps, but not being sure, that the chief priests had set a guard upon it. They went, to show their good-will in another visit to the dear remains of their beloved Master, and perhaps not without some thoughts of his resurrection, for they could not have quite forgotten all he had said of it. Note, Visits to the grave are of great use to Christians, and will help to make it familiar to them, and to take off the terror of it, especially visits to the grave of our Lord Jesus, where we may see sin buried out of sight, the pattern of our sanctification, and the great proof of redeeming love shining illustriously even in that land of darkness.

II. The appearance of an angel of the Lord to them, Mat 28:2-4. We have here an account of the manner of the resurrection of Christ, as far as it was fit that we should know.

1. There was a great earthquake. When he died, the earth that received him, shook for fear; now that he arose, the earth that resigned him, leaped for joy in his exaltation. This earthquake did as it were loose the bond of death, and shake off the fetters of the grave, and introduce the Desire of all nations, Hag 2:6, Hag 2:7. It was the signal of Christ's victory; notice was hereby given of it, that, when the heavens rejoiced, the earth also might be glad. It was a specimen of the shake that will be given to the earth at the general resurrection, when mountains and islands shall be removed, that the earth may no longer cover her slain. There was a noise and a shaking in the valley, when the bones were to come together, bone to his bone, Eze 37:7. The kingdom of Christ, which was now to be set up, made the earth to quake, and terribly shook it. Those who are sanctified, and thereby raised to a spiritual life, while it is in the doing find an earthquake in their own bosoms, as Paul, who trembled and was astonished.

2. The angel of the Lord descended from heaven. The angels frequently attended our Lord Jesus, at his birth, in his temptation, in his agony; but upon the cross we find no angel attending him: when his Father forsook him, the angels withdrew from him; but now that he is resuming the glory he had before the foundation of the world, now, behold, the angels of God worship him.

3. He came, and rolled back the stone from the door, and sat upon it. Our Lord Jesus could have rolled back the stone himself by his own power, but he chose to have it done by an angel, to signify that having undertaken to make satisfaction for our sin, imputed to him, and being under arrest pursuant to that imputation, he did not break prison, but had a fair and legal discharge, obtained from heaven; he did not break prison, but an officer was sent on purpose to roll away the stone, and so to open the prison door, which would never have been done, if he had not made a full satisfaction. But being delivered for our offences, to complete the deliverance, he was raised again for our justification; he died to pay our debt, and rose again to take out our acquittance. The stone of our sins was rolled to the door of the grave of our Lord Jesus (and we find the rolling of a great stone to signify the contracting of guilt, 1Sa 14:33); but to demonstrate that divine justice was satisfied, an angel was commissioned to roll back the stone; not that the angel raised him from the dead, any more than those that took away the stone from Lazarus's grave raised him, but thus he intimated the consent of Heaven to his release, and the joy of Heaven in it. The enemies of Christ had sealed the stone, resolving, like Babylon, not to open the house of his prisoners; shall the prey be taken from the mighty? For this was their hour; but all the powers of death and darkness are under the control of the God of light and life. An angel from heaven has power to break the seal, though it were the great seal of Israel, and is able to roll away the stone, though ever so great. Thus the captives of the mighty are taken away. The angel's sitting upon the stone, when he had rolled it away, is very observable, and bespeaks a secure triumph over all the obstructions of Christ's resurrection. There he sat, defying all the powers of hell to roll the stone to the grave again. Christ erects his seat of rest and seat of judgment upon the opposition of his enemies; the Lord sitteth upon the floods. The angel sat as a guard to the grave, having frightened away the enemies' black guard; he sat, expecting the women, and ready to give them an account of his resurrection.

4. That his countenance was like lightning, and his raiment white as snow, Mat 28:3. This was a visible representation, by that which we call splendid and illustrious, of the glories of the invisible world, which know no difference of colours. His look upon the keepers was like flashes of lightning; he cast forth lightning, and scattered them, Psa 144:6. The whiteness of his raiment was an emblem not only of purity, but of joy and triumph. When Christ died, the court of heaven went into keep mourning, signified by the darkening of the sun; but when he arose, they again put on the garments of praise. The glory of this angel represented the glory of Christ, to which he was now risen, for it is the same description that was given of him in his transfiguration (Mat 17:2); but when he conversed with his disciples after his resurrection, he drew a veil over it, and it bespoke the glory of the saints in their resurrection, when they shall be as the angels of God in heaven.

5. That for fear of him the keepers did shake, and became as dead men, Mat 28:4. They were soldiers, that thought themselves hardened against fear, yet the very sight of an angel struck them with terror. Thus when the Son of God arose to judgment, the stout-hearted were spoiled, Psa 76:5, Psa 76:9. Note, The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. They did shake; the word eseisthēsan is the same with that which was used for the earthquake, Mat 28:2, seismos . When the earth shook, these children of the earth, that had their portion in it, shook too; whereas, those that have their happiness in things above, though the earth be removed, yet are without fear. The keepers became as dead men, when he whom they kept guard upon became alive, and they whom they kept guard against revived with him. It struck a terror upon them, to see themselves baffled in that which was their business here. They were posted here, to keep a dead man in his grave - as easy a piece of service surely as was ever assigned them, and yet it proves too hard for them. They were told that they must expect to be assaulted by a company of feeble faint-hearted disciples, who for fear of them would soon shake and become as dead men, but are amazed when they find themselves attacked by a mighty angel, whom they dare not look in the face. Thus doth God frustrate his enemies by frightening them, Psa 9:20.

III. The message which this angel delivered to the women, Mat 28:5-7.

1. He encourages them against their fears, Mat 28:5. To come near to graves and tombs, especially in silence and solitude, has something in it frightful, much more was it so to those women, to find an angel at the sepulchre; but he soon makes them easy with the word, Fear not ye. The keepers shook, and became as dead men, but, Fear not ye. Let the sinners in Zion be afraid, for there is cause for it; but, Fear not, Abraham, nor any of the faithful seed of Abraham; why should the daughters of Sarah, that do well, be afraid with any amazement? 1Pe 3:6. " Fear not ye. Let not the news I have to tell you, be any surprise to you, for you were told before that your Master would rise; let it be no terror to you, for his resurrection will be your consolation; fear not any hurt, that I will do you, nor nay evil tidings I have to tell you. Fear not ye, for I know that ye seek Jesus. I know you are friends to the cause. I do not come to frighten you, but to encourage you."Note, Those that seek Jesus, have no reason to be afraid; for, if they seek him diligently they shall find him, and shall find him their bountiful Rewarder. All our believing enquiries after the Lord Jesus are observed, and taken notice of, in heaven; I know that ye seek Jesus; and shall certainly be answered, as these were, with good words, and comfortable words. Ye seek Jesus that was crucified. He mentions his being crucified, the more to commend their love to him; "You seek him still, though he was crucified; you retain your kindness for him notwithstanding."Note, True believers love and seek Christ, not only though he was crucified, but because he was so.

2. He assures them of the resurrection of Christ; and there was enough in that to silence their fears (Mat 28:6); He is not here, for he is risen. To be told He is not here, would have been no welcome news to those who sought him, if it had not been added, He is risen. Note, It is matter of comfort to those who seek Christ, and miss of finding him where they expected, that he is risen: if we find him not in sensible comfort, yet he is risen. We must not hearken to those who say, Lo, here is Christ, or, Lo, he is there, for he is not here, he is not there, he is risen. In all our enquiries after Christ, we must remember that he is risen; and we must seek him as one risen. (1.) Not with any gross carnal thoughts of him. There were those that knew Christ after the flesh; but now henceforth know we him so no more, 2Co 5:16. It is true, he had a body; but it is now a glorified body. They that make pictures and images of Christ, forget that he is not here, he is risen; our communion with him must be spiritual, by faith in his word, Rom 10:6-9. (2.) We must seek him with great reverence and humility, and an awful regard to his glory, for he is risen. God has highly exalted him, and given him a name above every name, and therefore every knee and every soul must bow before him. (3.) We must seek him with a heavenly mind; when we are ready to make this world our home, and to say, It is good to be here, let us remember our Lord Jesus is not here, he is risen, and therefore let not our hearts be here, but let them rise too, and seek the things that are above, Col 3:1-3; Phi 3:20.

Two things the angel refers these women to, for the confirmation of their faith, touching Christ's resurrection.

[1.] To his word now fulfilled, which they might remember; He is risen, as he said. This he vouches as the proper object of faith; "He said that he would rise, and you know that he is the Truth itself, and therefore have reason to expect that he should rise; why should you be backward to believe that which he told you would be?"Let us never think that strange, of which the word of Christ has raised our expectations, whether the sufferings of this present time, or the glory that is to be revealed. If we remember what Christ hath said to us, we shall be the less surprised at what he does with us. This angel, when he said. He is not here, he is risen, makes it to appear that he preaches no other gospel than what they had already received, for he refers himself to the word of Christ as sufficient to bear him out; He is risen, as he said.

[2.] To his grave now empty, which they might look into; " Come, see the place where the Lord lay. Compare what you have heard, with what you see, and, putting both together, you will believe. You see that he is not here, and, remembering what he said, you may be satisfied that he is risen; come, see the place, and you will see that he is not there, you will see that he could not be stolen thence, and therefore must conclude that he is risen."Note, It may be of use to affect us, and may have a good influence upon us, to come, and with an eye of faith see the place where the Lord lay. See the marks he has there left of his love in condescending so low for us; see how easy he has made that bed, and how lightsome, for us, by lying in it himself; when we look into the grave, where we expect we must lie, to take off the terror of it, let us look into the grave where the Lord lay; the place where our Lord lay, so the Syriac. The angels own him for their Lord, as well as we; for the whole family, both in heaven and earth, is named from him.

3. He directs them to go carry the tidings of it to his disciples (Mat 28:7); Go quickly, and tell his disciples. It is probable that they were for entertaining themselves with the sight of the sepulchre and discourse with the angels. It was good to be here, but they have other work appointed them; this is a day of good tidings, and though they have the premier seisin of the comfort, the first taste of it, yet they must not have the monopoly of it, must not hold their peace, any more than those lepers, 2Ki 7:9. They must go tell the disciples. Note, Public usefulness to others must be preferred before the pleasure of secret communion with God ourselves; for it is more blessed to give than to receive. Observe,

(1.) The disciples of Christ must first be told the news; not, Go, tell the chief priests and the Pharisees, that they may be confounded; but, Tell the disciples, that they may be comforted. God anticipates the joy of his friends more than the shame of his enemies, though the perfection of both is reserved for hereafter. Tell his disciples; it may be they will believe your report, however tell them, [1.] That they may encourage themselves under their present sorrows and dispersions. It was a dismal time with them, between grief and fear; what a cordial would this be to them now, to hear, their Master is risen! [2.] That they may enquire further into it themselves. This alarm was sent them, to awaken them from that strange stupidity which had seized them, and to raise their expectations. This was to set them on seeking him, and to prepare them for his appearance to them. General hints excite to closer searches. They shall now hear of him, but shall very shortly see him. Christ discovers himself gradually.

(2.) The women are sent to tell it to them, and so are made, as it were, the apostles of the apostles. This was an honour put upon them, and a recompence for their constant affectionate adherence to him, at the cross, and in the grave, and a rebuke to the disciples who forsook him. Still God chooses the weak things of the world, to confound the mighty, and puts the treasure, not only into earthen vessels, but here into the weaker vessels; as the woman, being deceived by the suggestions of an evil angel, was first in the transgression (1Ti 2:14), so these women, being duly informed by the instructions of a good angel, were first in the belief of the redemption from transgression by Christ's resurrection, that that reproach of their sex might be rolled away, by putting this in the balance against it, which is their perpetual praise.

(3.) They were bid to go quickly upon this errand. Why, what haste was there? Would not the news keep cold, and be welcome to them at any time? Yes, but they were now overwhelmed with grief, and Christ would have this cordial hastened to them; when Daniel was humbling himself before God for sin, the angel Gabriel was caused to fly swiftly with a message of comfort, Dan 9:21. We must always be ready and forward; [1.] To obey the commands of God, Psa 119:60. [2.] To do good to our brethren, and to carry comfort to them, as those that felt from their afflictions; Say not, Go, and come again, and tomorrow I will give; but now quickly.

(4.) They were directed to appoint the disciples to meet him in Galilee. There were other appearances of Christ to them before that in Galilee, which were sudden and surprising; but he would have one to be solemn and public, and gave them notice of it before. Now this general rendezvous was appointed in Galilee, eighty or a hundred miles from Jerusalem; [1.] In kindness to those of his disciples that remained in Galilee, and did not (perhaps they could not ) come up to Jerusalem; into that country therefore he would go, to manifest himself to his friends there. I know thy works, and where thou dwellest. Christ knows where his disciples dwell, and will visit there. Note, The exaltation of Christ doth not make him forget the meaner and poorer sort of his disciples, but even to them that are at a distance from the plenty of the means of grave he will graciously manifest himself. [2.] In consideration of the weakness of his disciples that were now at Jerusalem, who as yet were afraid of the Jews, and durst not appear publicly, and therefore this meeting was adjourned to Galilee. Christ knows our fears, and considers our frame, and made his appointment where there was least danger of disturbance.

Lastly, The angel solemnly affirms upon his word the truth of what he had related to them; " Lo, I have told you, you may be assured of it, and depend upon it; I have told you, who dare not tell a lie." The word spoken by angels was stedfast, Heb 2:2. God had been wont formerly to make known his mind to his people by the ministration of angels, as at the giving of the law; but as he intended in gospel times to lay aside that way of communication (for unto the angels hath he not put in subjection the world to come, nor appointed them to be the preachers of the gospel), this angel was now sent to certify the resurrection of Christ to the disciples, and so leave it in their hands to be published to the world, 2Co 4:7. In saying, Lo, I have told you, he doth, as it were, discharge himself from the blame of their unbelief, if they should not receive this record, and throw it upon them; " I have done my errand, I have faithfully delivered my message, now look you to it, believe it at your peril; whether you will hear or whether you will forbear, I have told you. "Note, Those messengers from God, that discharge their trust faithfully, may take the comfort of that, whatever the success be, Act 20:26, Act 20:27.

IV. The women's departure from the sepulchre, to bring notice to the disciples, Mat 28:8. And observe,

1. What frame and temper of spirit they were in; They departed with fear and great joy; a strange mixture, fear and joy at the same time, in the same soul. To hear that Christ was risen, was matter of joy; but to be led into his grave, and to see an angel, and talk with him about it, could not but cause fear. It was good news, but they were afraid that it was too good to be true. But observe, it is said of their joy, I was great joy; it is not said so of their fear. Note, (1.) Holy fear has joy attending it. They that serve the Lord with reverence, serve him with gladness. (2.) Spiritual joy is mixed with trembling, Psa 2:11. It is only perfect love and joy that will cast out all fear.

2. What haste they made; They did run. The fear and joy together quickened their pace, and added wings to their motion; the angel bid them go quickly, and they ran. Those that are sent on God's errand must not loiter, or lose time; where the heart is enlarged with the glad tidings of the gospel, the feet will run the way of God's commandments.

3. What errand they went upon; They ran, to bring his disciples word. Not doubting but it would be joyful news to them, they ran, to comfort them with the same comforts wherewith they themselves were comforted of God. Note, The disciples of Christ should be forward to communicate to each other their experiences of sweet communion with heaven; should tell others what God has done for their souls, and spoken to them. Joy in Christ Jesus, like the ointment of the right hand, will betray itself, and fill all places within the lines of its communication with its odours. When Samson found honey, he brought it to his parents.

V. Christ's appearing to the women, to confirm the testimony of the angel, Mat 28:9, Mat 28:10. These zealous good women not only heard the first tidings of him, but had the first sight of him, after his resurrection. The angel directed those that would see him, to go to Galilee, but before that time came, even here also, they looked after him that lives, and sees them. Note, Jesus Christ is often better than his word, but never worse; often anticipates, but never frustrates, the believing expectations of his people.

Here is, 1. Christ's surprising appearance to the women; As they went to tell his disciples, behold, Jesus met them. Note, God's gracious visits usually meet us in the way of duty, and to those who use what they have for others' benefit, more shall be given. This interview with Christ was unexpected, or ever they were aware, Son 6:12. Note, Christ is nearer to his people than they imagine. They needed not descend into the deep, to fetch Christ thence; he was not there, he was risen; nor go up to heaven, for he was not yet ascended: but Christ was high them, and still in the word is nigh us.

2. The salutation wherewith he accosted them; All hail - chairete . We use the old English form of salutation, wishing all health to those we meet; for so All hail signifies, and is expressive of the Greek form of salutation here used, answering to that of the Hebrew, Peace be unto you. And it bespeaks, (1.) The good-will of Christ to us and our happiness, even since he entered upon his state of exaltation. Though he is advanced, he wishes us as well as ever, and is as much concerned for our comfort. (2.) The freedom and holy familiarity which he used in his fellowship with his disciples; for he called them friends. But the Greek word signifies, Rejoice ye. They were affected both with fear and joy; what he said to them tended to encourage their joy (Mat 28:9), Rejoice ye, and to silence their fear (Mat 28:10), Be not afraid. Note, It is the will of Christ that his people should be a cheerful joyful people, and his resurrection furnishes them with abundant matter for joy.

3. The affectionate respect they paid him; They came, and held him by the feet, and worshipped him. Thus they expressed, (1.) The reverence and honour they had for him; they threw themselves at his feet, put themselves into a posture of adoration, and worshipped him with humility and godly fear, as the Son of God, and now exalted. (2.) The love and affection they had to him; they held him, and would not let him go, Son 3:4. How beautiful were the feet of the Lord Jesus to them! Isa 52:7. (3.) The transport of joy they were in, now that they had this further assurance of his resurrection; they welcomed it with both arms. Thus we must embrace Jesus Christ offered us in the gospel, with reverence cast ourselves at his feet, by faith take hold of him, and with love and joy lay him near our hearts.

4. The encouraging words Christ said to them, Mat 28:10. We do not find that they said any thing to him, their affectionate embraces and adorations spoke plainly enough; and what he said to them was no more than what the angel had said (Mat 28:5, Mat 28:7); for he will confirm the word of his messengers (Isa 44:26); and his way of comforting his people, is, by his Spirit to speak over again to their hearts the same that they had heard before from his angels, the ministers. Now observe here,

(1.) How he rebukes their fear; Be not afraid. They must not fear being imposed upon by these repeated notices of his resurrection, nor fear any hurt from the appearance of one from the dead; for the news, though strange, was both true and good. Note, Christ arose from the dead, to silence his people's fears, and there is enough in that to silence them.

(2.) How he repeats their message; " Go, tell my brethren, that they must prepare for a journey into Galilee, and there they shall see me. "If there be any communion between our souls and Christ, it is he that appoints the meeting, and he will observe the appointment. Jerusalem had forfeited the honour of Christ's presence, it was a tumultuous city, therefore he adjourns the meeting to Galilee. Come, my beloved, let us go forth, Son 7:11. But that which is especially observable here, is, that he calls his disciples his brethren. Go, tell my brethren, not only those of them that were akin to him, but all the rest, for they are all his brethren (Mat 12:50), but he never called them so till after his resurrection, here and Joh 20:17. Being by the resurrection himself declared to be the Son of God with power, all the children of God were thereby declared to be his brethren. Being the First-begotten from the dead, he is become the First-born among many brethren, even of all that are planted together in the likeness of his resurrection. Christ did not now converse so constantly and familiarly with his disciples as he had done before his death; but, lest they should think him grown strange to them, he gives them this endearing title, Go to my brethren, that the scripture might be fulfilled, which, speaking of his entrance upon his exalted state, saith, I will declare thy name unto my brethren. They had shamefully deserted him in his sufferings; but, to show that he could forgive and forget, and to teach us to do so, he not only continues his purpose to meet them, but calls them brethren. Being all his brethren, they were brethren one to another, and must love as brethren. His owning them for his brethren put a great honour upon them, but withal gave them an example of humility in the midst of that honour.

Matthew Henry: Mat 28:11-15

For the further proof of the resurrection of Christ, we have here the confession of the adversaries that were upon the guard; and there are two things which strengthen this testimony - that they were eye-witnesses, and did themselves see the glory of the resurrection, which none else did - and that they were enemies, set there to oppose and obstruct his resurrection. Now observe here,

I. How this testimony was given in to the chief priests (Mat 28:11); when the women were going to bring that news to the disciples, which would fill their hearts with joy, the soldiers went to bring the same news to the chief priests, which would fill their faces with shame. Some of the watch, probably those of them that commanded in chief, came into the city, and brought to those who employed them, the report of their disappointment. They showed to the chief priests all the things that were done; told them of the earthquake, the descent of the angel, the rolling of the stone away, and the coming of the body of Jesus alive out of the grave. Thus the sign of the prophet Jonas was brought to the chief priests with the most clear and incontestable evidence that could be; and so the utmost means of conviction were afforded them; we may well imagine what a mortification it was to them, and that, like the enemies of the Jews, they were much cast down in their own eyes, Neh 6:16. It might justly have been expected that they should now have believed in Christ, and repented their putting him to death; but they were obstinate in their infidelity, and therefore sealed up under it.

II. How it was baffled and stifled by them. They called an assembly, and considered what was to be done. For their own parts, they were resolved not to believe that Jesus was risen; but their care was, to keep others from believing, and themselves from being quite ashamed from their disbelief of it. They had put him to death, and there was no way of standing to what they had done, but by confronting the evidence of his resurrection. Thus they who have sold themselves to work wickedness, find that one sin draws on another, and that they have plunged themselves into a wretched necessity of adding iniquity to iniquity, which is part of the curse of Christ's persecutors, Psa 69:27.

The result of their debate was, that those soldiers must by all means be bribed off, and hired not to tell tales.

1. They put money into their hands; and what wickedness is it which men will not be brought to by the love of money? They gave large money, probably a great deal more than they gave to Judas, unto the soldiers. These chief priests loved their money as well as most people did, and were as loth to part with it; and yet, to carry on a malicious design against the gospel of Christ, they were very prodigal of it; they gave the soldiers, it is likely, as much as they asked, and they knew how to improve their advantages. Here was large money given for the advancing of that which they knew to be a lie, yet many grudge a little money for the advancement of that which they know to be the truth, though they have a promise of being reimbursed in the resurrection of the just. Let us never starve a good cause, when we see a bad one so liberally supported.

2. They put a lie into their mouths (Mat 28:13); Say ye, His disciples came by night, and stole him away while we slept; a sorry shift is better than none, but this is a sorry one indeed. (1.) The sham was ridiculous, and carried along with it its own confutation. If they slept, how could they know any thing of the matter, or say who came? If any one of them was awake to observe it, no doubt, he would awake them all to oppose it; for that was the only thing they had in charge. It was altogether improbable that a company of poor, weak, cowardly, dispirited men should expose themselves for so inconsiderable an achievement as the rescue of the dead body. Why were not the houses where they lodged diligently searched, and other means used to discover the dead body; but this was so thin a lie as one might easily see through. But had it been ever so plausible, (2.) It was a wicked thing for these priests and elders to hire those soldiers to tell a deliberate lie (if it had been in a matter of ever so small importance), against their consciences. Those know not what they do, who draw others to commit one wilful sin; for that may debauch conscience, and be an inlet to many. But, (3.) Considering this as intended to overthrow the great doctrine of Christ's resurrection, this was a sin against the last remedy, and was, in effect, a blasphemy against the Holy Ghost, imputing that to the roguery of the disciples, which was done by the power of the Holy Ghost.

But lest the soldiers should object the penalty they incurred by the Roman law for sleeping upon the guard, which was very severe (Act 12:19), they promised to interpose with the governor; " We will persuade him, and secure you. We will use our own interest in him, to get him not to take notice of it;"and they had lately found how easily they could manage him. If really these soldiers had slept, and so suffered the disciples to steal him away, as they would have the world believe, the priests and elders would certainly have been the forwardest to solicit the governor to punish them for their treachery; so that their care for the soldiers' safety plainly gives the lie to the story. They undertook to secure them from the sword of Pilate's justice, but could not secure them from the sword of God's justice, which hangs over the head of those that love and make a lie. They promise more than they can perform who undertake to save a man harmless in the commission of a wilful sin.

Well, thus was the plot laid; now what success had it?

[1.] Those that were willing to deceive, took the money, and did as they were taught. They cared as little for Christ and his religion as the chief priests and elders did; and men that have no religion at all, can be very well pleased to see Christianity run down, and lend a hand to it, if need be, to serve a turn. They took the money; that was it they aimed at, and nothing else. Note, Money is a bait for the blackest temptation; mercenary tongues will sell the truth for it.

The great argument to prove Christ to be the Son of God, is, his resurrection, and none could have more convincing proofs of the truth of that than these soldiers had; they saw the angel descend from heaven, saw the stone rolled away, saw the body of Christ come out of the grave, unless the consternation they felt hindered them; and yet they were so far from being convinced by it themselves, that they were hired to belie him, and to hinder others from believing in him. Note, The most sensible evidence will not convince men, without the concurring operation of the Holy Spirit.

[2.] Those that were willing to be deceived, not only credited, but propagated, the story; This saying is commonly reported among the Jews until this day. The sham took well enough, and answered the end. The Jews, who persisted in their infidelity, when they were pressed with the argument of Christ's resurrection, had this still ready to reply, His disciples came, and stole him away. To this purport was the solemn narrative, which (as Justin Martyr relates in his dialogue with Typho the Jew) the great sanhedrim sent to all the Jews of the dispersion concerning this affair, exciting them to a vigorous resistance of Christianity - that, when they had crucified, and buried him, the disciples came by night, and stole him out of the sepulchre, designing thereby not only to overthrow the truth of Christ's resurrection, but to render his disciples odious to the world, as the greatest villains in nature. When once a lie is raised, none knows how far it will spread, nor how long it will last, nor what mischief it will do. Some give another sense of this passage, This saying is commonly reported, that is, "Notwithstanding the artifice of the chief priests, thus to impose upon the people, the collusion that was between them and the soldiers, and the money that was given to support the cheat, were commonly reported and whispered among the Jews;"for one way or other truth will out.

Matthew Henry: Mat 28:16-20

This evangelist passes over several other appearances of Christ, recorded by Luke and John, and hastens to this, which was of all other the most solemn, as being promised and appointed again and again before his death, and after his resurrection. Observe,

I. How the disciples attended his appearance, according to the appointment (Mat 28:16); They went into Galilee, a long journey to go for one sight of Christ, but it was worth while. They had seen him several times at Jerusalem, and yet they went into Galilee, to see him there.

1. Because he appointed them to do so. Though it seemed a needless thing to go into Galilee, to see him whom they might see at Jerusalem, especially when they must so soon come back again to Jerusalem, before his ascension, yet they had learned to obey Christ's commands and not object against them. Note, Those who would maintain communion with Christ, must attend him there where he has appointed. Those who have met him in one ordinance, must attend him in another; those who have seen him at Jerusalem, must go to Galilee.

2. Because that was to be a public and general meeting. They had seen him themselves, and conversed with him in private, but that should not excuse their attendance in a solemn assembly, where many were to be gathered together to see him. Note, Our communion with God in secret must not supersede our attendance on public worship, as we have opportunity; for God loves the gates of Zion, and so must we. The place was a mountain in Galilee, probably the same mountain on which he was transfigured. There they met, for privacy, and perhaps to signify the exalted state into which he was entered, and his advances toward the upper world.

II. How they were affected with the appearance of Christ to them, Mat 28:17. Now was the time that he was seen of above five hundred brethren at once, 1Co 15:6. Some think that they saw him, at first, at some distance, above in the air, ephthē epanō - He was seen above, of five hundred brethren (so they read it); which gave occasion to some to doubt, till he came nearer (Mat 28:18), and then they were satisfied. We are told,

1. That they worshipped him; many of them did so, nay, it should seem, they all did that, they gave divine honour to him, which was signified by some outward expressions of adoration. Note, All that see the Lord Jesus with an eye of faith are obliged to worship him.

2. But some doubted, some of those that were then present. Note, Even among those that worship there are some that doubt. The faith of those that are sincere, may yet be very weak and wavering. They doubted, edistasan - they hung in suspense, as the scales of the balance, when it is hard to say which preponderates. These doubts were afterward removed, and their faith grew up to a full assurance, and it tended much to the honour of Christ, that the disciples doubted before they believed; so that they cannot be said to be credulous, and willing to be imposed upon; for they first questioned, and proved all things, and then held fast that which was true, and which they found to be so.

III. What Jesus Christ said to them (Mat 28:18-20); Jesus came, and spoke unto them. Though there were those that doubted, yet, he did not therefore reject them; for he will not break the bruised reed. He did not stand at a distance, but came near, and gave them such convincing proofs of his resurrection, as turned the wavering scale, and made their faith to triumph over their doubts. He came, and spoke familiarly to them, as one friend speaks to another, that they might be fully satisfied in the commission he was about to give them. He that drew near to God, to speak for us to him, draws near to us, to speak from him to us. Christ now delivered to his apostles the great charter of his kingdom in the world, was sending them out as his ambassadors, and here gives them their credentials.

In opening this great charter, we may observe two things.

1. The commission which our Lord Jesus received himself from the Father. Being about to authorize his apostles, if any ask by what authority he doeth it, and who gave him that authority, here he tells us, All power is given unto me in heaven and in earth; a very great word, and which none but he could say. Hereby he asserts his universal dominion as Mediator, which is the great foundation of the Christian religion. He has all power. Observe, (1.) Whence he hath this power. He did not assume it, or usurp it, but it was given him, he was legally entitled to it, and invested in it, by a grant from him who is the Fountain of all being, and consequently of all power. God set him King (Psa 2:6), inaugurated and enthroned him, Luk 1:32. As God, equal with the Father, all power was originally and essentially his; but as Mediator, as God-man, all power was given him; partly in recompence of his work (because he humbled himself, therefore God thus exalted him ), and partly in pursuance of his design; he had this power given him over all flesh, that he might give eternal life to as many as were given him (Joh 17:2), for the more effectual carrying on and completing our salvation. This power he was now more signally invested in, upon his resurrection, Act 13:3. He had power before, power to forgive sins (Mat 9:6); but now all power is given him. He is now going to receive for himself a kingdom (Luk 19:12), to sit down at the right hand, Psa 110:1. Having purchased it, nothing remains but to take possession; it is his own for ever. (2.) Where he has this power; in heaven and earth, comprehending the universe. Christ is the sole universal Monarch, he is Lord of all, Act 10:36. He has all power in heaven. He has power of dominion over the angels, they are all his humble servants, Eph 1:20, Eph 1:21. He has power of intercession with his Father, in the virtue of his satisfaction and atonement; he intercedes, not as a suppliant, but as a demandant; Father, I will. He has all power on earth too; having prevailed with God, by the sacrifice of atonement, he prevails with men, and deals with them as one having authority, by the ministry of reconciliation. He is indeed, in all causes and over all persons, supreme Moderator and Governor. By him kings reign. All souls are his, and to him every heart and knee must bow, and every tongue confess him to be the Lord. This our Lord Jesus tells them, not only to satisfy them of the authority he had to commission them, and to bring them out in the execution of their commission, but to take off the offence of the cross; they had no reason to be ashamed of Christ crucified, when they saw him thus glorified.

2. The commission he gives to those whom he sent forth; Go ye therefore. This commission is given, (1.) To the apostles primarily, the chief ministers of state in Christ's kingdom, the architects that laid the foundation of the church. Now those that had followed Christ in the regeneration, were set on thrones (Luk 22:30); Go ye. It is not only a word of command, like that, Son, go work, but a word of encouragement, Go, and fear not, have I not sent you? Go, and make a business of this work. They must not take state, and issue out summons to the nations to attend upon them; but they must go, and bring the gospel to their doors, Go ye. They had doted on Christ's bodily presence, and hung upon that, and built all their joys and hopes upon that; but now Christ discharges them from further attendance on his person, and sends them abroad about other work. As an eagle stirs up her nest, flutters over her young, to excite them to fly (Deu 32:11), so Christ stirs up his disciples, to disperse themselves over all the world. (2.) It is given to their successors, the ministers of the gospel, whose business it is to transmit the gospel from age to age, to the end of the world in time, as it was theirs to transmit it from nation to nation, to the end of the world in place, and no less necessary. The Old Testament promise of a gospel ministry is made to a succession (Isa 59:21); and this must be so understood, otherwise how could Christ be with them always to the consummation of the world? Christ, at his ascension, gave not only apostles and prophets, but pastors and teachers, Eph 4:11. Now observe,

[1.] How far his commission is extended; to all nations. Go, and disciples all nations. Not that they must go all together into every place, but by consent disperse themselves in such manner as might best diffuse the light of the gospel. Now this plainly signifies it to be the will of Christ, First, That the covenant of peculiarity, made with the Jews, should now be cancelled and disannulled. This word broke down the middle wall of partition, which had so long excluded the Gentiles from a visible church-state; and whereas the apostles, when first sent out, were forbidden to go into the way of the Gentiles, now they were sent to all nations. Secondly, That salvation by Christ should be offered to all, and none excluded that did not by their unbelief and impenitence exclude themselves. The salvation they were to preach is a common salvation; whoever will, let him come, and take the benefit of the act of indemnity; for there is no difference of Jew or Greek in Christ Jesus. Thirdly, That Christianity should be twisted in with national constitutions, that the kingdoms of the world should become Christ's kingdoms, and their kings the church's nursing-fathers.

[2.] What is the principal intention of this commission; to disciple all nations. Mathēteusate - " Admit them disciples; do your utmost to make the nations Christian nations;"not, "Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old Testament prophets"(though they had reason enough to expect it for their wickedness), "but go, and disciple them. "Christ the Mediator is setting up a kingdom in the world, bring the nations to be his subjects; setting up a school, bring the nations to be his scholars; raising an army for the carrying on of the war against the powers of darkness, enlist the nations of the earth under his banner. The work which the apostles had to do, was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of the world were nothing to it. They conquered the nations for themselves, and made them miserable; the apostles conquered them for Christ, and made them happy.

[3.] Their instructions for executing this commission.

First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;"either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa 44:3, I will pour my Spirit on thy seed. And, Tit 3:5, Tit 3:6, Which he shed on us abundantly. And, Eze 36:25, I will sprinkle clean water upon you. And, Isa 52:15, So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations.

Secondly, This baptism must be administered in the name of the Father, and of the Son, and of the Holy Ghost. That is, 1. By authority from heaven, and not of man; for his ministers act by authority from the three persons in the Godhead, who all concur, as to our creation, so to our redemption; they have their commission under the great seal of heaven, which puts an honour upon the ordinance, though to a carnal eye, like him that instituted it, it has no form or comeliness. 2. Calling upon the name of the Father, Son, and Holy Ghost. Every thing is sanctified by prayer, and particularly the waters of baptism. The prayer of faith obtains the presence of God with the ordinance, which is its lustre and beauty, its life and efficacy. But, 3. It is into the name ( eis to onoma ) of Father, Son, and Holy Ghost; this was intended as the summary of the first principles of the Christian religion, and of the new covenant, and according to it the ancient creeds were drawn up. By our being baptized, we solemnly profess, (1.) Our assent to the scripture-revelation concerning God, the Father, Son, and Holy Ghost. We confess our belief that there is a God, that there is but one God, that in the Godhead there is a Father that begets, a Son that is begotten, and a Holy Spirit of both. We are baptized, not into the names, but into the name, of Father, Son, and Spirit, which plainly intimates that these three are one, and their name one. The distinct mentioning of the three persons in the Trinity, both in the Christian baptism here, and in the Christian blessing (2Co 13:14), as it is a full proof of the doctrine of the Trinity, so it has done much towards preserving it pure and entire through all ages of the church; for nothing is more great and awful in Christian assemblies than these two. (2.) Our consent to a covenant-relation to God, the Father, Son, and Holy Ghost. Baptism is a sacrament, that is, it is an oath; super sacramentum dicere , is to say upon oath. It is an oath of abjuration, by which we renounce the world and the flesh, as rivals with God for the throne in our hearts; and an oath of allegiance, by which we resign and give up ourselves to God, to be his, our own selves, our whole selves, body, soul, and spirit, to be governed by his will, and made happy in his favour; we become his men, so the form of homage in our law runs. Therefore baptism is applied to the person, as livery and seisin is given of the premises, because it is the person that is dedicated to God. [1.] It is into the name of the Father, believing him to be the Father of our Lord Jesus Christ (for that is principally intended here), by eternal generation, and our Father, as our Creator, Preserver, and Benefactor, to whom therefore we resign ourselves, as our absolute owner and proprietor, to actuate us, and dispose of us; as our supreme rector and governor, to rule us, as free agents, by his law; and as our chief good, and highest end. [2.] It is into the name of the Son, the Lord Jesus Christ, the Son of God, and correlate to the Father. Baptism was in a particular manner administered in the name of the Lord Jesus, Act 8:16; Act 19:5. In baptism we assent, as Peter did, Thou art Christ, the Son of the living God (Mat 16:16), and consent, as Thomas did, My Lord, and my God, Joh 20:28. We take Christ to be our Prophet, Priest, and King, and give up ourselves to be taught, and saved, and ruled, by him. [3.] It is into the name of the Holy Ghost. Believing the Godhead of the Holy Spirit, and his agency in carrying on our redemption, we give up ourselves to his conduct and operation, as our sanctifier, teacher, guide, and comforter.

Thirdly, Those that are thus baptized, and enrolled among the disciples of Christ, must be taught (Mat 28:20); Teaching them to observe all thing, whatsoever I have commanded you. This denotes two things.

1. The duty of disciples, of all baptized Christians; they must observe all things whatsoever Christ has commanded, and, in order to that, must submit to the teaching of those whom he sends. Our admission into the visible church is in order to something further; when Christ hath discipled us, he hath not done with us; he enlist soldiers that he may train them up for his service.

All that are baptized, are thereby obliged, (1.) To make the command of Christ their rule. There is a law of faith, and we are said to be under the law to Christ; we are by baptism bound, and must obey. (2.) To observe what Christ has commanded. Due obedience to the commands of Christ requires a diligent observation; we are in danger of missing, if we take not good heed: and in all our obedience, we must have an eye to the command, and do what we do as unto the Lord. (3.) To observe all things, that he has commanded, without exception; all the moral duties, and all the instituted ordinances. Our obedience to the laws of Christ is not sincere, if it be not universal; we must stand complete in his whole will. (4.) To confine themselves to the commands of Christ, and as not to diminish from them, so not to add to them. (5.) To learn their duty according to the law of Christ, from those whom he has appointed to be teachers in his school, for therefore we were entered into his school.

2. The duty of the apostles of Christ, and his ministers; and that is, to preach the commands of Christ, to expound them to his disciples, to press upon them the necessity of obedience, and to assist them in applying the general commands of Christ to particular cases. They must teach them, not their own inventions, but the institutions of Christ; to them they must religiously adhere, and in the knowledge of them Christians must be trained up. A standing ministry is hereby settled in the church, for the edifying of the body of Christ, till we all come to the perfect man, Eph 4:11-13. The heirs of heaven, till they come to age, must be under tutors and governors.

3. Here is the assurance he gives them of his spiritual presence with them in the execution of this commission; And lo, I am with you always, even unto the end of the world. This exceeding great and precious promise is ushered in with a behold, to strengthen their faith, and engage their observation of it. "Take notice of this; it is what you may assure yourselves of and venture upon."Observe,

(1.) The favour promised them; I am with you. Not, I will be with you, but I am - egō eimi . As God sent Moses, so Christ sent his apostles, by this name, I am; for he is God, to whom past, present, and to come, are the same. See Rev 1:8. He was now about to leave them; his bodily presence was now to be removed from them, and this grieved them; but he assures them of his spiritual presence, which was more expedient for them than his bodily presence could be; I am with you; that is, "My Spirit is with you, the Comforter shall abide with you, Joh 16:7. I am with you, and not against you: with you to take your part, to be on your side, and to hold with you, as Michael our prince is said to do, Dan 10:21. I am with you, and not absent from you, not at a distance; I am a very present help, "Psa 46:1. Christ was now sending them to set up his kingdom in the world, which was a great undertaking. And then doth he seasonably promise them his presence with them, [1.] To carry them on through the difficulties they were likely to meet with. "I am with you, to bear you up, to plead your cause; with you in all your services, in all your sufferings, to bring you through them with comfort and honour. When you go through the fire or water, I will be with you. In the pulpit, in the prison, lo, I am with you. "[2.] To succeed this great undertaking; "Lo, I am with you, to make your ministry effectual for the discipling of the nations, for the pulling down of the strong holds of Satan, and the setting up of stronger for the Lord Jesus."It was an unlikely thing that they should unhinge national constitutions in religion, and turn the stream of so long a usage; that they should establish a doctrine so directly contrary to the genius of the age, and persuade people to become the disciples of a crucified Jesus; but lo, I am with you, and therefore you shall gain your point.

(2.) The continuance of the favour, always, even unto the end of the world.

[1.] They shall have his constant presence; Always, pasas tas hēmeras - all days, every day. "I will be with you on sabbath days and week days, fair days and foul days, winter days and summer days."There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, that day, that hour, they were undone. Since his resurrection he had appeared to them now and then, once a week it may be, and scarcely that. But he assures them that they shall have his spiritual presence continued to them without intermission. Wherever we are the word of Christ is nigh us, even in our mouth, and the Spirit of Christ nigh us, even in our hearts. The God of Israel, the Saviour, is sometimes a God that hideth himself (Isa 45:15), but never a God that absenteth himself; sometimes in the dark, but never at a distance.

[2.] They shall have his perpetual presence, even to the end of the world. There is a world before us, that will never have an end, but this is hastening towards its period; and even till then the Christian religion shall, in one part of the world or other, be kept up, and the presence of Christ continued with his ministers. I am with you to the end of the world, not with your persons, they died quickly, but, First, With you and your writings. There is a divine power going along with the scripture of the New Testament, not only preserving them in being, but producing strange effects by them, which will continue to the end of time. Secondly, With you and your successors; with you and all the ministers of the gospel in the several ages of the church; with all to whom this commission extends, with all who, being duly called and sent, thus baptize and thus teach. When the end of the world is come, and the kingdom delivered up to God, even the Father, there will then be no further need of ministers and their ministration; but till then they shall continue, and the great intentions of the institution shall be answered. This is an encouraging word to all the faithful ministers of Christ, that what was said to the apostles, was said to them all, I will never leave thee, nor forsake thee.

Two solemn farewells we find our Lord Jesus giving to his church, and his parting word at both of them is very encouraging; one was here, when he closed up his personal converse with them, and then his parting word was, " Lo, I am with you always; I leave you, and yet still I am with you;"the other was, when he closed up the canon of the scripture by the pen of his beloved disciple, and then his parting word was, " Surely, I come quickly. I leave you for awhile, but I will be with you again shortly,"Rev 22:20. By this it appears that he did not part in anger, but in love, and that it is his will we should keep up both our communion with him and our expectation of him.

There is one word more remaining, which must not be overlooked, and that is Amen; which is not a cipher, intended only for a concluding word, like finis at the end of a book, but it has its significancy. 1. It bespeaks Christ's confirmation of this promise, Lo, I am with you. It is his Amen, in whom all the promises are Yea and Amen, " Verily I am, and will be, with you; I the Amen, the faithful Witness, do assure you of it."Or, 2. It bespeaks the church's concurrence with it, in their desire, and prayer, and expectation. It is the evangelist's Amen - So be it, blessed Lord. Our Amen to Christ's promises turns them into prayers. Hath Christ promised to be present with his ministers, present in his word, present in the assemblies of his people, though but two or three are gathered together in his name, and this always, even to the end of the world? Let us heartily say Amen to it; believe that it shall be so, and pray that it may be so: Lord, Remember this word unto thy servants, upon which thou hast caused us to hope.

Barclay: Mat 28:1-10

Here we have Matthew's story of the empty tomb. And there is something peculiarly fitting in that Mary Magdalene and the other Mary should be the first to receive the news of the Risen Lord and to encounter him. They had been there at the Cross; they had been there when he was laid in the tomb; and now they were receiving love's reward; they were the first to know the joy of the Resurrection.

As we read this story of the first two people in the world to be confronted with the fact of the empty tomb and the Risen Christ, three imperatives seem to spring out of it.

(i) They are urged to believe. The thing is so staggering that it might seem beyond belief, too good to be true. The angel reminds them of the promise of Jesus, and confronts them with the empty tomb; his every word is a summons to believe. It is still a fact that there are many who feel that the promises of Christ are too good to be true. That hesitation can be dispelled only by taking him as his word.

(ii) They are urged to share. When they themselves have discovered the fact of the Risen Christ, their first duty is to proclaim it to and to share it with others. "Go, tell!" is the first command which comes to the man who has himself discovered the wonder of Jesus Christ.

(iii) They are urged to rejoice. The word with which the Risen Christ meets them is Chairete (5463); that is the normal word of greeting; but its literal meaning is "Rejoice!" The man who has met the Risen Lord must live for ever in the joy of his presence from which nothing can part him any more.

Barclay: Mat 28:11-15

When some of the guard came to the chief priests and told them the story of the empty tomb, the Jewish authorities were desperately worried men. Was it possible that all their planning had come to nothing? So they formed a simple plan; they bribed the members of the guard to say that Jesus' disciples had come while they slept and had stolen his body.

It is interesting to note the means that the Jewish authorities used in their desperate attempts to eliminate Jesus. They used treachery to lay hold on him. They used illegality to try him. They used slander to charge him to Pilate. And now they were using bribery to silence the truth about him. And they failed. Magna est veritas et praevalebit, ran the Roman proverb; great is the truth and it will prevail. It is the fact of history that not all men's evil machinations can in the end stop the truth. The gospel of goodness is greater than the plots of wickedness.

Barclay: Mat 28:16-20

Here we come to the end of the gospel story; here we listen to the last words of Jesus to his men; and in this last meeting Jesus did three things.

(i) He assured them of his power. Surely nothing was outside the power of him who had died and conquered death. Now they were the servants of a Master whose authority upon earth and in heaven was beyond all question.

(ii) He gave them a commission. He sent them out to make all the world his disciples. It may well be that the instruction to baptize is something which is a development of the actual words of Jesus. That may be argued about; the salient fact remains that the commission of Jesus is to win all men for himself.

(iii) He promised them a presence. It must have been a staggering thing for eleven humble Galilaeans to be sent forth to the conquest of the world. Even as they heard it, their hearts must have failed them. But, no sooner was the command given, than the promise followed. They were sent out--as we are--on the greatest task in history, but with them there was the greatest presence in the world.

"Though few and small and weak your bands,

Strong in your Captain's strength,

Go to the conquest of all lands;

All must be his at length."

Constable: Mat 26:1--28:20

VII. The crucifixion and resurrection of the King chs. 26--28

The key phrase in Matthew's Gospel "And it came about that when Jesus had finished" (26:1) indicates another major transition (cf. 7:28; 11:1; 13:53; 19:1). As usual, it occurs at the end of a major address. In this case it introduces the final and longest continuous narrative section that reaches its climax with another address, in this case a very brief but important one (28:18-20). The Great Commission was the King's final speech that set the final course for His disciples during the age between Jesus' two advents.

"As the culmination of Matthew's story, the passion account also constitutes the decisive stage in Jesus' conflict with Israel (chaps. 26-28).⁹⁶⁶ Here the resolution of this conflict works itself out in dramatic detail."⁹⁶⁷

The narrative section consists of two parts, the crucifixion (chs. 26-27) and the resurrection of the King (28:1-15).

"Relentlessly the events of the King's life move toward His death on the cross. He has completed His public manifestation to Israel and the nation has rejected Him. In addition, the disciples have been instructed concerning the rejection of Israel and the spiritual basis of entrance into the earthly kingdom. All that remains is the work of the Messiah to provide the means whereby those who exercise faith in Him may enter His kingdom. This work, the death and resurrection of the King, is recounted very succinctly by Matthew. In a large part Matthew's argument is accomplished, and these last events form a fitting conclusion to his book since Jesus here moves through defeat unto victory."⁹⁶⁸

Constable: Mat 28:1-20

B. The King's resurrection ch. 28

The resurrection is central to Christian theology (cf. 1 Cor. 15:12-19). However the Gospel evangelists did not deal with the theological implications of the resurrection but simply recorded the facts. The Apostle Paul wrote much to help us appreciate the significance of this great event (cf. Rom. 4:24-25; 6:4; 8:34; 10:9; 1 Cor. 15; 2 Cor. 5:1-10, 15; Phil. 3:10-11; Col. 2:12-13; 3:1-4; 1 Thess. 4:14).

Constable: Mat 28:1-7

1. The empty tomb 28:1-7 (cf. Mark 16:1-8; Luke 24:1-8; John 20:1)

28:1 The NASB translation of the Greek preposition opse as "late" is misleading. The word can also mean "after," and it makes better sense if translated as such here.¹⁰⁸² The women waited until after the Sabbath to go to Jesus' tomb (cf. Mark 16:1-2). They went early Sunday morning. The "other Mary" was Mary the mother of James and Joseph (27:56).¹⁰⁸³ Apparently they did not know that the Sanhedrin had posted a guard at the tomb. They evidently went there to remember Jesus but also to anoint Jesus' corpse (Mark 16:1). They must not have known that it had been sealed either.

28:2-4 A second earthquake had occurred (cf. 27:51). The relationship between the earthquake, the descent of the angel, and the rolling away of the stone is indefinite in the text. All of these events have supernatural connotations. An angel had announced the Incarnation, and now an angel announced the Resurrection (1:20-23; cf. 18:10).¹⁰⁸⁴ The angel rolled the stone away to admit the witnesses, not to allow Jesus to escape (cf. John 20:26).¹⁰⁸⁵ The guards experienced the earthquake and observed the angel who appeared as a young man (Mark 16:5). It was seeing the angel that evidently terrified them so greatly that Matthew could describe them as dead men (vv. 3-4). Perhaps they fainted dead away.

28:5-7 The angel answered the women's fear upon observing the scene by speaking to them (cf. Mark 16:2-7; Luke 24:1-8; John 20:1). Of all the possible reasons for the tomb being open and empty that the women could have imagined, the angel clarified the one true explanation. Jesus had risen from the dead. The angel reminded them that Jesus had predicted His resurrection (cf. 16:21; 17:23; 20:18-19). He then invited them to come and see where He had lain and to go and tell the other disciples that He had risen from the dead. They should go quickly because this was the greatest news. Jesus would confirm His resurrection with a personal appearance in Galilee shortly (cf. 26:32). He would arrive in Galilee before they did and meet them there.

"Earlier in Matthew's story, Jesus twice said to the disciples that whoever loses his life will find it [10:39; 16:25],' and on the cross Jesus held fast to God in trust even as he relinquished his life (27:46, 50). In raising Jesus from the dead, God certifies the truth of Jesus' words and the efficacy of his trust, which is to say that God vindicates Jesus: God resolves Jesus' conflict with Israel by showing that Jesus is in the right."¹⁰⁸⁶

Constable: Mat 28:8-10

2. Jesus' appearance to the women 28:8-10

"The crowning events of the resurrection narrative are the appearances of the risen Jesus first to the women and then to his disciples, i.e., the eleven. The empty tomb, for all of its impressiveness and importance, is not sufficient evidence in itself for the resurrection of Jesus. What alone can be decisive is reliable eyewitness testimony that Jesus had been raised from the dead."¹⁰⁸⁷

28:8-9 Jesus' sudden appearance must have given the women the shock of their lives (cf. Mark 16:8). He gave them a customary salutation (Gr. chariete, cf. 26:49). They kneeled at His feet and worshipped Him (cf. v. 17).

28:10 Jesus calmed the women's fears as the angel had done, and He repeated the instructions that the angel had given them. Jesus' brethren were His disciples (12:48-50; 18:15; 23:8; 25:40; cf. 5:22-24; 7:3-5; 18:21, 35).

"Why, then, Matthew's record of a resurrection appearance in Galilee? The answer surely lies in the combination of two themes that have permeated the entire Gospel. First, the Messiah emerges from a despised area . . . and first sheds his light on a despised people . . .; for the kingdom of heaven belongs to the poor in spirit (5:3). For this reason, too, the risen Jesus first appears to women whose value as witnesses among Jews is worthless . . . Second, Galilee of the Gentiles' (4:15) is compatible with the growing theme of Gentile mission in this Gospel . . . and prepares for the Great Commission (28:18-20)."¹⁰⁸⁸

Constable: Mat 28:11-15

3. The attempted cover-up 28:11-15

28:11 Some of the guards left the others at the tomb and reported the earthquake, the angel, and the empty tomb to the chief priests.

28:12-14 The action of these Sanhedrin members proves that their promise to believe in Jesus if He would come down from the cross was hypocritical (cf. 27:42; Luke 24:13-32). They continued to show more concern for their own reputations and what was expedient than for the truth.

Their devised story was a weak one that a critic might easily discredit. If the guards had been asleep, they could not have known of the theft. If one of them was awake, why did he not sound an alarm? It was also incredible that the disciples who had abandoned Jesus out of fear would have summoned enough courage to risk opening the guarded tomb. Moreover if the Sanhedrin had any evidence against the disciples, they surely would have prosecuted them, but they did not.

Molesting graves was sometimes punishable with death in the ancient Near East.¹⁰⁸⁹ Consequently Jesus' enemies resorted to bribery to shut the mouths of the soldiers, and later Pilate, if necessary. Guards who fell asleep on duty normally lost their lives if discovered (cf. Acts 12:19).

28:15 Matthew explained that this was the origin of the Jewish explanation of the empty tomb that persisted to the time of his writing, whenever that may have been.

"The reason for Matthew's diligence in approaching the resurrection in such an apologetic manner is evident since so much is dependent upon the resurrection of the Messiah. It authenticated His person. To the nation of Israel, His resurrection was the sign of the prophet Jonah (Matthew 12:38-39) attesting the fact that Jesus was the Messiah. The reason Matthew says nothing about the ascension is bound up in this point. If Jesus is the Messiah, then an account of the ascension is both unnecessary and self-evident to the Israelite. He would yet come in clouds of glory. What mattered to Matthew was that Jesus was Israel's Messiah and the resurrection proved that fact; therefore he goes no further. Second, the resurrection validated Christ's prophecies concerning His rising from the dead (Matthew 16:21; 17:22-23; 20:17-19). Finally, the message of the King involving the character of the kingdom, the offer of the kingdom, and the offer's withdrawal are all involved in the resurrection, for the resurrection verifies the truthfulness of all that Christ ever spoke."¹⁰⁹⁰

Constable: Mat 28:16-20

4. The King's final instructions to His disciples 28:16-20 (cf. Mark 16:15-18; 1 Cor. 15:6)

Whereas the chief priests used bribe money to commission the soldiers to spread lies, the resurrected Jesus used the promise of His power and presence to commission His disciples to spread the gospel.¹⁰⁹¹ This is the final address that Matthew recorded Jesus giving. As usual, he used a narrative to lead up to the address. In this case the narrative consisted of the crucifixion and resurrection of Jesus. Therefore this address is the climax of these events in Matthew's structure of his Gospel. It is also climactic because of its position at the very end of the Gospel and because of its content. It recapitulates many of Matthew's themes.

". . . to demonstrate that Jesus, in enduring the humiliation of the cross, did not die as a false messiah but as the Son who did his Father's will (21:37-39), God vindicates Jesus by raising him from the dead (28:5-6). Consequently, when Jesus appears to the disciples on the mountain in Galilee (28:16-17), it is as the crucified Son of God whom God has vindicated through resurrection (28:5c-6). Although some disciples show, in doubting, that they are yet weak of faith (28:17; 14:32), they all see on the person of Jesus that crucifixion, or suffering sonship, was the essence of his ministry (21:42). Correlatively, they also grasp at last that servanthood is the essence of discipleship (16:24; 20:25-28). As ones, therefore, who comprehend, in line with God's evaluative point of view (17:5), not only who Jesus is but also what he was about and what it means to be his followers, the disciples receive from Jesus the Great Commission and embark on a mission to all the nations (28:18-20; chaps. 24-25)."¹⁰⁹²

28:16 "But" (NASB) is too strong a contrast for the Greek word de that occurs here and means "then" (NIV). However the action of the Eleven contrasts with the action of the guards (v. 15). We do not know the mountain to which Jesus had directed them and to which they went (cf. 26:32; 28:7, 10). Galilee, of course, was where Jesus began His ministry, and it had Gentile connotations because of the presence and proximity of many Gentiles. What Jesus would tell His disciples in Galilee would continue His ministry and teaching that they had already experienced.

28:17 Evidently those who doubted were not the Eleven but other followers of Jesus. The word "doubted" (Gr. edistasan) means "hesitated" (cf. 14:31).¹⁰⁹³ Apparently Jesus' resurrection did not immediately dispel all the questions that remained in the minds of those who where listening to Him. The coming of the Holy Spirit on the day of Pentecost removed the hesitation of many.

28:18 Jesus evidently preceded His disciples to Galilee. He went up the mountain to address them there.

Notice the repetition of "all" in verses 18-20: all authority, all nations, all things, and all the days. Matthew stressed the authority of Jesus throughout his Gospel (7:29; 10:1, 7-8; 11:27; 22:43-44; 24:35).

"Not merely power or might (dunamis), such as a great conqueror might claim, but authority' (exousia), as something which is His by right, conferred upon Him by One who has the right to bestow it (Rev. ii. 27)."¹⁰⁹⁴

God restricted Jesus' authority before His resurrection because of His role as the Suffering Servant. Following His resurrection God broadened the sphere in which Jesus exercised authority. He became the One through whom God now mediates all authority (cf. Phil. 2:5-11). This was Jesus' great claim.

"By raising Jesus from the dead and investing him with all authority, God vindicates Jesus and thus decides the conflict in his favor (28:5-6, 18)."¹⁰⁹⁵

28:19 Jesus' disciples should go and make disciples because Jesus now has universal authority. He gave them a new universal mission in keeping with His new universal authority. Previously He had limited their work to Israel (10:1-8; cf. 15:24). Now He sent them into all the world. They could go confidently knowing that Jesus has sovereign control over everything in heaven and on earth (cf. Rom. 8:28).¹⁰⁹⁶

In the Greek text there is one imperative verb, "make disciples" (Gr. matheteusate), modified by three participles, "going," "baptizing," and "teaching."¹⁰⁹⁷ This does not mean that we should make disciples wherever we may happen to go. The participle "going" is not just circumstantial, but it has some imperatival force.¹⁰⁹⁸ In other words, Jesus commanded His disciple to reach out to unreached people to make disciples, not just to make disciples among those with whom they happened to come in contact.

Making disciples involves bringing people into relationship with Jesus as pupils to teacher. It involves getting them to take His yoke of instruction upon themselves as authoritative (11:29), accepting His words as true, and submitting to His will as what is right. A good disciple is one who listens, understands, and obeys Jesus' instructions (12:46-50). Disciples of Jesus must duplicate themselves in others.

The "all nations" (Gr. panta ta ethne) in view are all tribes, nations, and peoples, including Israel (cf. Gen. 12:3; 18:18; 22:18).¹⁰⁹⁹ The phrase does not mean Gentiles exclusive of Jews. Matthew hinted at the Gentiles' inclusion in God's plan to bless humanity throughout his Gospel (1:1; 2:1-12; 4:15-16; 8:5-13; 10:18; 13:38; 24:14; et al.). Jesus' disciples should make disciples among all people without distinction.

Baptizing and teaching are to characterize making disciples. Baptizing is to be into the name of the triune God (cf. 1 Cor. 12:4-6; 2 Cor. 13:14; Eph. 4:4-6; 2 Thess. 2:13-14; 1 Pet. 1:2; Rev. 1:4-6). The "into" (Gr. eis) suggests coming into relationship with God as a disciple. Baptism indicates both coming into covenant relationship with God and pledging submission to His lordship.¹¹⁰⁰ Obviously water baptism rather than Spirit baptism is in view (cf. 3:6, 11, 13-17).

This baptism differs from John the Baptist's baptism. This one is universal whereas John's baptism was for Israelites. This baptism rests on the finished work of Jesus Christ, but John's baptism prepared people for Jesus' person and work.¹¹⁰¹

Jesus placed Himself on a level with the Father and the Holy Spirit. The early Christians evidently did not understand the words "in the name of the Father and the Son and the Holy Spirit" as a baptismal formula that they needed to use whenever they baptized someone (cf. Acts 2:38; 8:16; 10:48; 19:5; Rom. 6:3). Jesus apparently meant that His disciples were to connect others with the triune God of the Bible in baptism. Jesus did not specify a mode of baptism, though immersion was common in Judaism and is consistent with the meaning of the Greek word baptizo, "to immerse or submerge." His command to baptize disciples seems to rule out baptism for infants and others who cannot consciously understand and agree with what baptism signifies.

28:20 Discipling also involves teaching followers everything Jesus commanded His disciples. Notice that the content is not the Old Testament law but Jesus' commands. This does not mean that the Old Testament is unimportant. Jesus validated the whole Old Testament during His ministry (5:17-20). However the focus now becomes Jesus as the source of revelation rather than secondary sources such as the Old Testament prophets (cf. Heb. 1:1-4). Likewise the revelation of the rest of the New Testament came through Jesus and is therefore also authoritative (Acts 1:1-2). All of this teaching remains authoritative forever (24:35).

Disciples must not just understand what Jesus has commanded, as foundational as that is. They must also obey it.

". . . Matthew uses this command to weave the final thread of his argument. The purpose of his Gospel was to prove to Israel that Jesus is the Messiah. The inquiring Jew would ask, If Jesus is our King, where is our kingdom?' Matthew has indicated that the kingdom was offered to Israel, rejected by them, and postponed by God. At the present time and until the end of the tribulation the kingdom is being offered to the Gentiles (Romans 11). Therefore, the disciples are to disciple all nations. At the end of the age the kingdom of Israel will be inaugurated by the return of Israel's King."¹¹⁰²

This Gospel ends not with a command but with a promise. Jesus will be with His disciples as they carry out His will. This is His great commitment. Immanuel is still God with us (1:23; cf. 18:20). The expression "to the end of the age" (Gr. pasas tes hemeras) literally means "the whole of every day."¹¹⁰³ Jesus promised to be with us every day forever. It does not mean He will cease being with us when the present age ends and the messianic kingdom begins. Throughout the present age Jesus' disciples are to carry out His Great Commission.¹¹⁰⁴

Jesus began each of the preceding major sections of Matthew's Gospel with ministry and concluded each with teaching. However in this one He concluded with a command that His disciples continue His ministry and teaching. Thus the book closes with the sense that the ministry and teaching of Jesus are ongoing.

College: Mat 28:1-20

MATTHEW 28

S. THE EMPTY TOMB (28:1-7)

¹ After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

² There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. ³ His appearance was like lightning, and his clothes were white as snow. ⁴ The guards were so afraid of him that they shook and became like dead men.

⁵ The angel said to the women, " Do not be afraid, for I know that you are looking for Jesus, who was crucified. ⁶ He is not here; he has risen, just as he said. Come and see the place where he lay. ⁷ Then go quickly and tell his disciples: 'He has risen from the dead and is going ahead of you into Galilee. There you will see him.' Now I have told you."

Although the Gospel narratives differ in their depiction of the details surrounding Jesus' resurrection, they are all agreed that early Sunday morning a group of women came to Jesus' tomb and discovered that it was empty. The explanation given them is that Jesus has been raised from the dead. Indeed, they become the first witnesses of the risen Jesus when he appears to them and shows himself alive. It is highly doubtful that Christians would have fabricated a story that depended on the initial testimony of women, since the testimony of women would not be considered highly credible in a first century Jewish culture (see Josephus, Ant 4.219; m. Yebamot 15:1, 8-10; 16:7; Ketubot 1:6-9; Luke 24:10-11). Although no human actually observed Jesus' resurrection from the dead, circumstantial evidence weighs heavily in favor of its historicity.

The details of Matthew's resurrection narrative underscore the role of women as foils, contrasting with both the soldiers (28:2-5, 11), and the disciples (28:7-10, 17). The story of the women at the tomb is interlocked with that of the soldiers by the common motif of " fear" (see vv. 4, 5, 10). Although both the women and the guards when confronted with the same events involving an earthquake, the removal of the stone, and the appearance of the " angel of the Lord" are both gripped with " fear" (vv. 4-5), the women are addressed directly and told not to be afraid (v. 5), while the soldiers' " fear" leaves them as " dead men" (v. 4). Instead of being incapacitated like the solders, the events, coupled with their divine interpretation, move the women to action. Clearly, the women followers of Jesus function as models of discipleship. Exemplary devotion enables them to be present as witnesses of both the crucifixion and resurrection. Discipleship as defined by the action of these women, consists of both recognizing and worshiping Jesus as the crucified and risen Christ, and being obedient to a commission to bear witness to others (see vv. 7, 10). In fact, it is the commission of Jesus given the women to announce his resurrection to the disciples that precipitates the reassembling of the male disciples so they might be commissioned to a worldwide mission (28:16-20).

28:1. Although the expression ojyeΙ sabbavtwn (opse sabbatôn) can be translated " late on the sabbath," it is difficult to reconcile such a translation with the accompanying line, on the first day of the week . It appears that the NIV translation after the sabbath provides " the simplest way of dealing with Matthew's double expression . . . ." Therefore, early on Sunday morning Mary Magdalene and presumably Mary the " mother of James and Joses" (cf. 27:56) came " to look at the tomb." Unlike Mark, Matthew does not specify their reason for visiting the tomb (cf. Mark 16:1).

28:2-4. Matthew calls attention (ijdouv, idou ) to an unusual series of events that signal once again (cf. 27:51-54) the Divine presence. A violent earthquake is directly related to the angel of the Lord coming down from heaven (note gar ). The appearance of the " angel of the Lord" recalls the infancy narratives (cf. 1:20; 2:4, 13, 19) where the angel also divulges " privileged information about divine activity that is otherwise inaccessible to the characters in the story." The large stone earlier sealed by human authorities (27:66) is now rolled back and the angel sat on it , thus symbolizing the triumph of God's power over the futile efforts of the Jewish leaders. The description of the angel's appearance recalls the traditional motifs associated with biblical theophanies (cf. Dan 7:9; 10:5-6; Rev 15:6). Ironically, as noted by Hagner, " the ones assigned to guard the dead themselves appear dead while the dead one has been made alive."

28:5-7. The angel speaks only to the women emphasizing that they have no need to fear (note emphatic uJmei'", hymeis ). Although they seek the crucified Jesus, the angel informs them that he is no longer dead but has risen, just as he said . The words function as a refutation to the earlier charge that Jesus is a " deceiver" (27:63), and thus validate the credibility of his earlier predictions (cf. 16:21; 17:23; 20:19; 26:32). Not only does the angel interpret events for the women, he also demands of them certain actions: i.e., Come and see . . . then go quickly and tell his disciples . . . . The women who had come to look at the tomb are now invited to behold the empty tomb. The angel's explanation of the absence of the body is intended as good news that must be shared with the disciples. The women thus serve as " reliable intermediaries who are to link the disciples with the reality of Jesus' death, burial, and resurrection" (cf. 26:12; 27:55-56; 28:7).

T. THE APPEARANCE OF JESUS TO THE WOMEN (28:8-10)

⁸ So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. ⁹ Suddenly Jesus met them. " Greetings," he said. They came to him, clasped his feet and worshiped him. ¹⁰ Then Jesus said to them, " Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me."

28:8. Like Joseph who explicitly obeys the words of the " angel of the Lord" (cf. 1:24-25; 2:14, 21), so these women hurried (tacuv, tachy ) from the tomb , exactly as the angel commanded (" go quickly," tacuv poreuqei'sai, tachy poreutheisai , v. 7). Their emotional state is described as afraid yet filled with joy (cf. v. 17). Although their emotions are understandably mixed, they are nevertheless obedient to the angel's instructions. Unlike the guards who in fear " become like dead men" (v. 4), the addition of joy to fear produced in these women reverential awe that must comply with divine instruction.

28:9. While on their way, Jesus suddenly appears to them and thus confirms the reality of his resurrection. Jesus' salutation, Greetings (caivrete, chairete ), is met with an act of reverence ( clasped his feet ), resulting in " worship" (prosekuvnhsan, prosekynçsan; cf. 2:11; 14:33; 28:9, 17). Certainly, with all that has happened, their worship is intended as much more than a gesture of respect. They have come to see Jesus as deserving adoration usually reserved for God.

28:10. Jesus reiterates the commission given by the angel, with one significant addition, i.e., my brothers , indicating the disciples' restored fellowship. The command for them to go to Galilee as " brothers" re-establishes a core relationship that will result in a worldwide commission to disciple the nations (28:18-20). However, if the Great Commission is to become a reality, it will depend upon the disciples believing the testimony of these two women. As noted by Weaver:

Mary Magdalene and 'the other Mary' have now become the crucial link between the Risen Jesus and his fearful and faltering 'brothers' (28:10). No less is at stake here than the ongoing and worldwide mission to 'make disciples of all the nations' (28:19-20). This mission is the climax toward which Matthew's entire narrative drives forward. And this mission - 'to all the nations' and 'until the very consummation of the age' (28:19-20) - rest on the faithfulness of two women once invisible within Matthew's story and once powerless to influence events.

U. THE BRIBING OF THE GUARDS (28:11-15)

¹¹ While the women were on their way, some of the guards went into the city and reported to the chief priests everything that had happened. ¹² When the chief priests had met with the elders and devised a plan, they gave the soldiers a large sum of money, ¹³ telling them, " You are to say, 'His disciples came during the night and stole him away while we were asleep.' ¹⁴ If this report gets to the governor, we will satisfy him and keep you out of trouble." ¹⁵ So the soldiers took the money and did as they were instructed. And this story has been widely circulated among the Jews to this very day.

28:11. In an ironic note, Matthew interrupts the flow of the story to provide the reader one final glimpse of Jesus' opponents. While the women were on their way to obey the command of the angel (v. 7) and Jesus (v. 10), to announce (ajpaggeivlai, apangeilai ) the resurrection, the guards return to Jerusalem to report (ajphvggeilan, apçngeilan) to the chief priests everything that had happened . The guards are then given a commission by the chief priests to distort the truth by contending that " his disciples came during the night and stole him away" (v. 13). Thus, in this final scene when the " chief priests and the elders" gather together (poreuomevnwn deΙ aujtw'n, poreuomenôn de autôn, cf. 2:4; 26:3), the result is a concocted lie to account for the empty tomb. Ironically, the Jewish leaders had earlier requested a posted guard to prevent the disciples from stealing the body and claiming that Jesus has been risen from the dead (27:64). Now they have become perpetrators of the very deception they had hoped to prevent.

28:12-14. The suggestion that the disciples stole the body while the guards slept is so obviously lacking in credibility it underscores the desperate tactics of unbelief. It is not surprising that it took a large sum of money to persuade the guards to agree to such a deceptive, yet ludicrous scheme. Not only were the guards risking serious punishment if Roman authorities discovered they were sleeping while on guard, they also would have extreme difficulty explaining how they knew what happened to the body if they were in fact sleeping. In light of the possible repercussions for sleeping on duty the Jewish authorities promised the guards amnesty if they stick to the story devised by the Jewish council. Hence, while the women are commissioned to announce that Jesus has been raised from the dead (v. 7), the guards are commissioned by means of a bribe to announce that the disciples, under the cover of darkness, stole the body.

28:15. Evidently, the Jewish leaders were successful in their efforts to promote their alternative explanation for the empty tomb since Matthew reports that their story has been widely circulated among the Jews to this very day . Thus, to the end, the Jewish leaders are portrayed as deceivers (cf. 27:63) who continue their opposition to Jesus even after God has validated his claim.

V. THE GREAT COMMISSION (28:16-20)

¹⁶ Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. ¹⁷ When they saw him, they worshiped him; but some doubted. ¹⁸ Then Jesus came to them and said, " All authority in heaven and on earth has been given to me. ¹⁹ Therefore go and make disciples of all nations, baptizing them in ^a the name of the Father and of the Son and of the Holy Spirit, ²⁰ and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."

^a 19 Or into ; see Acts 8:16; 19:5; Romans 6:3; 1 Cor. 1:13; 10:2 and Gal. 3:27.

As was noted earlier, the final paragraph of Matthew's Gospel (vv. 16-20) brings together several dominant themes that have appeared elsewhere in the story (e.g., Jesus' authority, universal mission, tension between faith and doubt/understanding, mission of the disciples, Jesus as authoritative teacher, and the notion of " God with us" ). As such, the final scene is not merely the conclusion of the passion narrative (26:1-28:20), but is climactic for the whole Gospel.

28:16-17. Virtually every line of Matthew's description of the setting for the commissioning evokes, by means of retrospection, earlier features of his story. Reference to the eleven disciples reminds the reader of the earlier tensions associated with the disciples (cf. 26:30-35), especially recalling Judas' betrayal (cf. " One of the Twelve," 26:14, 20, 47), and anticipating Peter's restoration (cf. 26:69-75). The eleven are in Galilee (cf. 28:7, 10), and thus the story has come full circle (cf. 4:12-16; 2:14-23). Recall also that Galilee was referred to as " Galilee of the Gentiles" (4:15), thus anticipating a worldwide mission to all the nations (v. 19). The eleven gather on a mountain , which certainly evokes memories of earlier mountain scenes as a place of revelation and communion with God (cf. 4:8; 5:1-2; 14:23; 15:19; 17:1-2; 24:3; 26:30). Even the response of the disciples when they see the risen Lord ( they worshiped him, but some doubted ), while puzzling to the reader, is in accord with Matthew's portrayal of the disciples. Their response is one of devotion mixed with uncertainty and indecision (ejdivstasan, edistasan , cf. 14:31), not disbelief or skepticism. The disciples often exhibited a devotion to Jesus while still struggling with a lack of perception and uncertainty about the meaning of events. It is not surprising that with the extraordinary events associated with Jesus' resurrection they still struggle to make sense of it all. Their response, however, is in contrast with the women who also " worship" the risen Jesus (v. 9), but unlike the disciples their worship was not mixed with " doubt" but " fear." Nevertheless, like the women the risen Christ will demand of them action based upon his authoritative disclosure of himself.

28:18. Jesus announces that he has been given (ejdovqh moi, edothç moi, divine passive, i.e., by God), all authority " (pa'sa ejxousiva, pasa exousia ) in heaven and earth (cf. Dan 7:14). While earlier Jesus claimed that " all things have been committed to me by my Father" (11:27), his reference was to the Father's empowerment of him for his earthly ministry (cf. 9:8). Now Jesus claims a transcendent all-encompassing authority, that like the Son of Man figure in Daniel's vision, possesses " authority, glory, and sovereign power [over] all peoples, nations, and men of every language . . ." (Dan 7:14). The authority extended Jesus signals a critical turning point in God's redemptive scheme, as Jesus becomes " the one through whom all God's authority is mediated." It follows that Jesus' teachings and commands are invested with divine authority and therefore must take precedence in discerning the will of God (cf. 5:17-48).

28:19. The connective ou ( oun , Therefore ) makes it clear that Jesus' exalted authority noted in verse 18 is foundational for what follows. Grammatically, the imperative verb maqhteuvsate (mathçteusate, " make disciples" ) is preceded by an aorist participle (poreuqevnte", poreuthentes , " go" ) which shares the imperatival force of the main verb. Hence, the disciples are to go (rather than the temporal emphasis, " having gone" ) and make disciples . The object of their mission is to disciple " all the nations" (pavnta taΙ e[qnh, panta ta ethnç). The earlier instructions to go only to the " lost sheep of Israel" (10:6; cf. 15:24) are now rescinded, replaced by a universal mission to all ethnic groups. However, the commission should not be construed as excluding a mission to Israel, because Israel is now " subordinated and absorbed into the comprehensive reference to the nations."

Two participles follow the main verb (baptivzonte", baptizontes , baptizing , didavskonte", didaskontes , teaching ) and specify the means by which the " nations" are to be discipled. The former describes the initiation process by which one is brought into a new relationship with the Father, . . . Son and . . . Holy Spirit . The prepositional phrase, in the name (eij" toΙ o[noma, eis to onoma ) suggests that the goal of baptism is to transfer the initiate " into a relationship of belonging to the triune God." Therefore baptism marks entry into a new sphere of commitment and allegiance, in which God's will as disclosed in Jesus, is given priority (=kingdom). Although the text is implicitly trinitarian, the singular " name" emphasizes the unity of the triune God. It may be surprising that in spite of Jesus' words to baptize " in the name of the Father, Son, and Holy Spirit," the early church regularly baptized " in the name of Jesus" (e.g., Acts 8:16; 19:5). However, as observed by Albright and Mann: " The mistake of so many writers on the New Testament lies in treating this saying as a liturgical formula (which it later became), and not as a description of what baptism accomplished."

28:20. Critical to the discipling process is ongoing instruction of new disciples in order to ground them in the authoritative teachings of Jesus. As a discipling manual one could hardly do better than the Gospel of Matthew, which conveniently summarizes Jesus' teachings in five major discourses (5:1-7:29; 10:5-42; 13:1-52; 18:1-35; 24:1-25:46). It is the responsibility of the church to lead new believers into an awareness of what life in the kingdom entails. Observe that Jesus does not give his followers the luxury of selecting portions of Jesus' teachings which please them, while neglecting the rest (cf. 5:19). Life in the kingdom necessitates hearing and doing everything that Jesus has commanded. Jesus' teachings are all-encompassing and speak to the total person concerning how to live in a manner pleasing to God.

The Gospel concludes with the One who was introduced to the reader as " Immanuel" (lit., " God with us," 1:23; cf 18:20) promising his abiding presence with his disciples. Jesus' promise to be with his disciples is " not so much a cozy reassurance as a necessary equipment for mission." The risen Lord promises to be with his people to the very end of the age , meaning to the end of time and this world. God has thus vindicated his Son, and the story closes with his disciples being assured of the Son's abiding presence, and the anticipation of his presence in eschatological glory (cf. 25:31f.).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 28:1-8

P A R T  E I G H T H.
OUR LORD'S RESURRECTION, APPEARANCES
AND ASCENSION. JUDÆA AND GALILEE.
TIME, FORTY DAYS. SPRING AD. 30.

CXXXIV.
ANGELS ANNOUNCE THE RESURRECTION TO
CERTAIN WOMEN. PETER AND JOHN
ENTER THE EMPTY TOMB.
(Joseph's Garden. Sunday, very early.)
^aMATT. XXVIII. 1-8; ^bMARK XVI. 1-8; ^cLUKE XXIV. 1-8, 12; ^dJOHN XX. 1-10.

   ^c1 But  ^a1 Now late on the sabbath day,  ^b1 And when the sabbath was past, con the first day of the week, {aas it began to dawn toward the first day of the week,} cat early dawn, dwhile it was yet dark, cometh {acame} ^dMary Magdalene early aand the other Mary bthe mother of James, and Salome, cunto the tomb, bringing {bbrought} cthe spices which they had prepared. [Luk 23:56.] ato see the sepulchre. bthat they might come and anoint him.  ^a2 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.  3 His appearance was as lightning, and his raiment white as snow:  4 and for fear of him the watchers [the Roman soldiers on guard] did quake, and became as dead men. [The angel sat upon the stone that the Roman guards might make no attempt to reclose the tomb.]  ^b2 And very early on the first day of the week, they come to the tomb when the sun was risen.  3 And they were saying among themselves, Who shall roll us away the stone from the door of the tomb?  ^c2 And they found the stone rolled away from [739] the tomb.  ^b4 and looking up, they see {d [Mary Magdalene] seeth} bthat the stone is rolled back: {dtaken away from the tomb.} for it was exceeding great.  ^c3 And they bentering into the tomb, {centered in,} and found not the body of the Lord Jesus. [John mentions Mary Magdalene alone, though she came with the rest of the women. As she was the one who reported to John and Peter, he describes her actions, and makes no mention of the others.]  ^d2 She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him. [Though Mary came with the other women, she departed at once, while the others tarried, as the sequel shows. The narrative proceeds to tell what happened to the other women after Mary had departed.]  ^c4 And it came to pass, while they were perplexed thereabout, behold, two men stood by them in dazzling apparel: bthey saw a young man sitting on the right side, arrayed in a white robe; and they were amazed.  ^c5 and as they were affrighted and bowed down their faces to the earth, they said unto them, {bhe athe angel} answered and said unto the women, Fear not ye; ^cBe not amazed: afor I know that ye seek Jesus, bthe Nazarene, who hath been crucified: ^cWhy seek ye the living among the dead?  6 He is not here, but {afor} he is risen, even as he said. cremember how he spake unto you when he was yet in Galilee,  7 saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again.  8 And they remembered his words [For the words referred to, see Mat 17:22, Mat 17:23. The angel continues his speech as follows], ^aCome, bbehold, the place where they laid him! asee the place where the Lord lay. [Here is a double wonder, that men should put the Son of God in a grave, and that he should consent to be put there.]  ^b7 But {^a7 And} go quickly, and tell his disciples, [740] band Peter, ^aHe is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: bas he said unto you. alo, I have told you. [The women were told to hasten, for the disciples were not to endure their sorrow a moment longer than was needful. Peter was mentioned by name that he might know that he was not cast off for his denial. The Lord appeared to some chosen few in Judæa, but the large body of his disciples were to see him in Galilee; see Psa 16:10, Isa 53:10, and many other passages set forth the resurrection of our Lord; his own words, too, had plainly foretold it, yet among the disciples it was so much beyond all expectation that the prophecies had no meaning until made clear by the event itself. Yet these are the men whom the Jews accused of inventing the story of a resurrection!]

[FFG 739-742]

McGarvey: Mat 28:9-10

CXXXV.
FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST.
THE RESURRECTION REPORTED TO THE APOSTLES.
(Jerusalem. Sunday morning.)
^aMATT. XXVIII. 9, 10; ^bMARK XVI. 9-11; ^cLUKE XXIV. 9-11; ^dJOHN XX. 11-18.

   [The women, having received the message of the angels, and remembering that the message accorded with the words [742] of Jesus himself, made haste.]  ^c9 and returned from the tomb,  ^b9 Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. [Mark here agrees with John that Mary separated from the other women. As to Mary Magdalene, see Luk 24:16), lest the shock of his sudden appearance might be too much for her, as it was for even his male disciples [743] (Luk 24:37). Conversation with him assured her that he was not a disembodied spirit.]  15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. [Christ's first question expressed kindly sympathy; the second suggested that he knew the cause of her grief, and might be able to help her find what she sought. Thus encouraged, Mary at once assumes that the gardener himself had removed the body, probably under instructions from Joseph, and hope lightens her heart. In her effort to remove the body, she doubtless counts upon the help of her fellow-disciples.]  16 Jesus saith unto her, Mary. [Her eyes and ears were no longer held; she knew him. It was the same way he used to speak, the same name by which he used to call her. The grave had glorified and exalted him, but had not changed his love.] She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. [Seasons of greatest joy are marked by little speech. Jesus and Mary each expressed themselves in a single word.]  17 Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. [This passage is one of well-known difficulty, and Meyer or Ryle may be consulted by those wishing to see how various commentators have interpreted it. We would explain it by the following paraphrase: "Do not lay hold on me and detain yourself and me; I have not yet ascended; this is no brief, passing vision; I am yet in the world, and will be for some time, and there will be other opportunities to see me; the duty of the moment is to go and tell my sorrowing disciples that I have risen, and shall ascend to my Father." Jesus does not say "our Father." Our relation to God is not the same as his. While, however, our Lord's language recognizes the difference between his divine and our human relationship to the Father, his words are intended to [744] show us our exaltation. We have reason to believe that next to our Lord's title as Son our title as sons of God by adoption is as high in honor as any in the universe.]  18 Mary Magdalene cometh and telleth {bwent and told} dthe disciples, bthem that had been with him, as they mourned and wept. [The poignancy of the disciples' grief, even after the intervention of the Sabbath day, explains why the Lord and his angels were so eager to bring them word of the resurrection.] ^dI have seen the Lord; and that he had said these things unto her.  ^b11 And they, when they heard that he was alive, and had been seen of her, disbelieved. [It is likely that Mary brought the first word, for we shall see below that Luke places her first in the catalogue of witnesses. The narrative now turns back to take up the account of the other women.]  ^a9 And behold, Jesus met them, saying, All hail. [This was a customary salutation. But the old formula took on new significance, for it means "rejoice."] And they came and took hold of his feet, and worshipped him. [This delay, permitted to them, and denied to Mary, probably explains why she became the first messenger, though the other women were first to leave the tomb.]  10 Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me. [The repetition may be due to the reticence of the women remarked by Mark in the last section by the key words "and they said nothing to any one." The women may have been hesitating whether they should tell the disciples. Thus Jesus reiterates the instruction already given by the angel. This is the first time the word "brethren" is applied by our Lord to his disciples.] cand [they] told all these things to the eleven, and to all the rest.  10 Now they were Mary Magdalene, and Joanna, and Mary the mother of James: and the other women with them told these things unto the apostles.  11 And these words appeared in their sight as idle talk; and they disbelieved them. [Lamar well says that this very incredulity on the part of the apostles "enhances the value of their [745] testimony to the fact of the resurrection. They were not expecting it; they were no visionary enthusiasts, prepared to welcome and credit any story that might be told them; nor would they be satisfied with any proof short of palpable and ocular demonstrations."]

[FFG 742-746]

McGarvey: Mat 28:11-15

CXXXVI.
SOME OF THE GUARDS REPORT TO THE JEWISH RULERS.
^aMATT. XXVIII. 11-15.

   ^a11 Now while they were going [while Joanna and the group of women with her were on their way to tell the apostles that they had seen Jesus], behold, some of the guard [not all] came into the city, and told unto the chief priests all the things that were come to pass. [Esteeming it folly to guard an empty tomb, the soldiers went to their barracks, while their officers returned to those who had placed them on guard to report what had happened. They rightly judged that the plain truth was their best defense. They could not be expected to contend against earthquakes and angels. Their report implies that they saw Jesus leave the tomb, and after the angel opened it. Mat 27:64), lends credibility to this statement.] [747]

   * NOTE. -- We fail to see any such implication. In our opinion Jesus had already departed from the tomb when the angel came. The tomb was not opened to let the Lord out, but to let the disciples in, that they might see as soon as possible one of the chief evidences of his resurrection (Joh 20:8, Mat 28:6). Jesus did not need that one open doors for him (Joh 20:19, Joh 20:26), but the disciples had such a need (Mar 16:3). But it seems to us contrary to Scripture precedent that these unbelieving soldiers should see the risen Christ, for he did not appear to the unbelieving so far as the record shows, and the implication is that the same principle which made Jesus refuse the testimony of demons made him also decline to let unbelievers become witnesses to his resurrection (Act 10:40, Act 10:41). -- P. Y. P.

[FFG 746-747]

McGarvey: Mat 28:16-17

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]

McGarvey: Mat 28:18-20

CXLII.
THE GREAT COMMISSION GIVEN.
(Time and place same as last section.)
^aMATT. XXVIII. 18-20; ^bMARK XVI. 15-18; ^cLUKE XXIV. 46, 47.

   ^a18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth.  ^b15 And he said unto them, Go ye atherefore, binto all the world, and preach the gospel to the whole creation. aand make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:  20 teaching them to observe all things whatsoever I commanded you:  ^b16 He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. ^cThus it is written, that the Christ should suffer, and rise again from the dead the third day;  47 and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. [The verses from Luke are taken from a later conversation, which will be handled in our Psa 8:6, 1Co 15:27, 1Co 15:28, magnifies instead of detracting from their wonderful import, for he deems its necessary to state that the Father himself is not subject to the Son. Surely in connection with this marvelous celestial power, his dominion over out tiny earth would not need to be mentioned if it were not that we, its inhabitants, are very limited in our conception of things, and require exceedingly plain statements. The command calls for the Christianizing of all nations. If we realized better that authority with which Christ prefaces his commission, the conquest of the nations in his name would seem to us a small matter indeed, and we should set about it expecting to witness its speedy accomplishment. The structure of the sentence in the original Greek shows that it is the disciples and not the nations who are to be baptized; according to the commission, therefore, one must be made a disciple before he can be baptized. Baptism brings us into divine relation to God. Being a part of the process of adoption, it is called a birth (Joh 3:5). The baptized Christian bears the name into which he is baptized (Rom 2:24, Jam 2:7). Luke sums up the whole commission by recording the words of Christ, wherein he states that he suffered that it might be preached to all nations that if men would repent, God could now forgive (Rom 3:26). From Luke's record we also learn that the preaching of these glad tidings was to begin at Jerusalem.]  ^b17 And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues;  18 they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover. [The Book of Acts gives examples of each one of these except the fourth, and though we have no record of a disciple escaping the effects of drinking poison, [763] there is little doubt that in the many persecutions such cases did occur.] aand lo, I am with you always, even unto the end of the world. [This is a promise not of bare companionship, but of full sympathy and support (Isa 43:2, Exo 33:15, Jos 1:5). The duration of this promise shows that it is intended for all disciples.]

[FFG 762-764]

Lapide: Mat 28:1-20

CHAPTER 28

In the evening of the Sabbath (Vulg.), as the first day of the week was dawning, &c. How could it be called evening if day was dawning, or even if, as S. Mark says, the sun were risen? Firstly, S. Jerome answers that these women had gone forth frequently to the sepulchre, both in the evening and in the morning, so that the Evangelists refer to different occasions of their going forth.

Secondly, S. Ambrose thinks that they were different women who went out in the evening and in the morning. So Nyssen ( Orat. 2, on the Resurrection ) thinks that the women went four times to the sepulchre. But it is clear to any one who compares the different accounts, that the Evangelists speak of the same visit made by the same women to the sepulchre of Christ.

Thirdly, Baronius by the evening understands the star of Venus, which is called Lucifer, so that the meaning will be, "When Lucifer was risen in the morning before the sun, Mary Magdalene came to the sepulchre of Christ." But this star is not denoted by the Greek word όψε, or by the Latin word Vespere.

I say, therefore, that by the evening of the Sabbath is signified the night which followed the Sabbath. That it was so clear, first, from S. Mark, who says, and when the Sabbath was passed ; secondly, because S. Matthew is wont to sum up many things in a few words. Accordingly, he here sums up the time when the women came together and made preparations for visiting and anointing Christ, which was in the evening, or immediately the Sabbath was passed; and he also wished to indicate the time when they came to the sepulchre, which was at the dawn of the Lord's day. For this is what S. Luke says (chap. xxiii. 56), " And they returned (after Christ had been buried), and prepared spices and ointments, and rested on the Sabbath day, according to the commandment; and on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared." And S. Mar 16:1 says, " When the Sabbath was passed, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint Jesus. And very early in the morning on the first day of the week, they came to the sepulchre." Mark is generally the interpreter of Matthew. S. Augustine says, "Thus, on the evening of the Sabbath is just the same as if he had said on the night of the Sabbath, that is, the night which follows the day of the Sabbath, which is sufficiently proved by the words which follow, as it began to dawn towards the first day of the week." This could not be if we understood only the first portion of the night, its beginning, to be signified by the word evening. For the evening, or beginning of the night, does not begin to dawn towards the first day of the week, but only the night which is concluded by the dawn. For the end of the first part of the night is the beginning of the second; and the dawn is the end of the whole night. Whence the evening could not be said to dawn towards the first day of the week, unless by the word evening the night itself is understood, which is concluded by the dawn.

Matthew, therefore, declares that these women had prepared ointments at night, but came to the sepulchre at the rising of the dawn, as Luke, John, and Mark say. But John adds that they came early in the morning, while it was yet dark. I answer, That also is true, because it was dawn, since the sun not having yet appeared, but only his rays reflected from the hills or clouds, there still remained a measure of darkness in the air.

Peter Chrysologus, in a sermon on the resurrection, gives another symbolical reason. "According to nature," he says, "it was dark, and yet it is said that the sun had risen, because on that day the sun, rejoicing as it were at the resurrection of Christ, rose before the wonted time." Remigius agrees with Chrysologus, "The dignity of that night is declared, for according to the course of nature evening does not dawn towards day, but darkness towards night; but the Lord by the light of His resurrection made the whole of that night joyful and brilliant."

It is clear that these women came to the sepulchre early in the morning; for their love for Christ urged them on to hasten to this, and anticipate the day; and also their fear of the Jews, lest if they had come by daylight, and had been seen by the Jews, who were hostile to Him, they should have been ill-treated by them.

Further, Matthew here only mentions directly the time of the coming of the women to the sepulchre, yet he indirectly signifies also the time at which Christ rose, namely, in the early morning, a little before the arrival of the women, according to the common opinion of the Doctors and the Church, which S. Jerome and S. Augustine prove from Psa 56:9, I will awake early.

The general sense, then, is, that Christ rose after the middle of the night before sunrise on the Lord's day, for otherwise He would have been found dead by the women; and as He was born at the same time thirty-three years before of the Blessed Virgin, so now He was born again through the resurrection, that He might as a new Sun of Righteousness shine upon the world. Whence also in former times, Christians, after the middle of the night on the day of the Passover, broke of their fast and keeping of vigil, and began to rejoice greatly.

Further, Christ does not seem to have risen immediately after the middle of the night. For Mark more exactly says that Christ rose early in the morning. And most of the Fathers teach this, whom Suarez quotes (3. p. disp. 46, sect. 2), and the Church in the Paschal hymn, Aurora lucis.

On the first day of the week. That is, on the first day after the Sabbath, on the Lord's day; about the religious observance of which day S. Augustine thus writes ( Serm. 251 , de Temp. ), "The Apostles and apostolic men appointed that day to be observed with holy solemnity, because on it our Redeemer rose from the dead; and it is called on that account the Lord's day, that abstaining on it from earthly works, we may devote ourselves only to the study of divine things, giving to this day honour and reverence, on account of the hope of our resurrection, which we have in it. For, as the Lord rose from the dead, so also we hope that we shall rise."

Mary Magdalene and the other Mary. That is, the wife of Cleophas and mother of James. These were the leaders and standard-bearers of the rest who were wont to follow Christ; for that there were several others is clear from Luk 23:55, where, among others, he names Joanna, the wife of Chuza, Herod's steward: and Mark adds Salome. The Blessed Virgin Mother of God did not come with them, because she certainly knew and expected that Christ would rise on that same day; whence she knew that the anointing would be useless.

Morally : Learn from this that Christ reveals Himself and His grace and glory to those souls who hasten to anoint Him with the good works of prayer, penance, and charity. Whence S. Gregory ( Hom. 21) says, "Those women who came with spices see the angels; and so those souls behold the heavenly citizens who, with the sweet odours of their virtues, approach the Lord in holy desires."

To see the sepulchre. It is very probable that they were ignorant of the watch of the soldiers that had been posted by the Jews at the sepulchre, and also of the sealing. For if they had known of these two things, they would not have dared to come to the sepulchre, lest they should fall into the hands of the watch, much less to break the seal. But God removed both of these hindrances out of their way. Hence learn courageously to undertake works for the glory of God, and certainly to trust that God will either remove, or cause us to surmount, all hindrances that lie in our way.

Mystically : Bede ( on Luk 24:1.) says, "By the women coming early in the morning to the sepulchre, we have an example given to us, that, having cast away the darkness of our vices, we should come to the body of the Lord. For that sepulchre also bore the figure of the altar of the Lord, wherein the mysteries of Christ's body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also, in commemoration of Him, should place on the altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death. But the spices which the women bring signify the odour of virtue and the sweetness of prayers, by which we ought to approach the latter."

The following was the order of events:—First, Christ was in His Passion during about eighteen hours. For on the Thursday, towards evening, He ate the lamb, He washed the disciples' feet, He instituted the Eucharist, and held a long discourse on love, and at last proceeded to Gethsemane; all which things would easily take up three hours. Wherefore, about the third hour of his death in Gethsemane, He began to be sorrowful, and to pray that the cup might pass from Him. Hence, if you reckon all the hours up to the third hour in the afternoon of Friday, when Christ died, you will find eighteen hours; so that you may learn, according to the moral meaning, how short is the time of the suffering of Christ and of Christians, and how long the time of resurrection and of glory, for it is eternal. So bountiful is God, so brief is the suffering, so long the reward and the glory.

Secondly, Christ dying at the third hour in the afternoon, immediately as to His soul went down into hell; but His body was taken down from the Cross, and washed and wrapped in linen, so that He was buried before night, for it was the night of the Sabbath, on which the Jews must rest from all work. Wherefore He was in hell about thirty-six hours (but in the sepulchre thirty-three).

Thirdly, Christ, as soon as He appeared in hell, that is, in Limbus, showed to Adam and Abraham and the rest of the fathers and prophets, not only His soul, but also His Deity united to it. Wherefore He gladdened them with the vision of His divinity; then, too, did hell become like heaven. Whence He said to the robber who was about to go to Him in Limbus, To-day thou shalt be with Me in Paradise.

Fourthly, About the ninth hour of the night of the Lord's day, Christ, having passed forth from hell with the fathers, came to the sepulchre, and there He showed them His body, livid, blood-stained, and torn for them; and presently cleansing His body from all lividness, blood, and ointment, and again sending angels (though some are of opinion that all these things were done not by angels, but by the soul of Christ itself, which had this power through the hypostatic union with the Word) to gather up the blood which had been scattered by the scourging; and after it had been gathered up, He again infused it into the veins of His body, which the glorious soul of Christ entered, and uniting to itself, animated and glorified.

Fifthly, To many of the fathers, as Abraham and others, He restored their bodies, that He might make them sharers of His resurrection and glory, and witnesses of it to the Jews, as is clear from Mat 27:53.

Sixthly, Christ, when He rose, passed through the stone that covered the sepulchre. Soon afterwards the angel descended and caused an earthquake, and removed the stone from the sepulchre that He might arouse the watch, and open a way for the women to the sepulchre.

Seventhly, He appeared in glory to the Blessed Virgin, His mother, and showed the Patriarchs to her, who all saluted her, and were filled with great joy. Then He appeared to Mary Magdalene, who had stayed near the sepulchre.

Tropologically : Learn here how religiously we ought to venerate and adorn the tombs and relics of Christ, the Martyrs, and other Saints. "The bodies of the just," says S. Augustine, "are not to be thought meanly of, which the Holy Spirit used as organs and vessels for all good works."

And, behold, there was a great earthquake, &c. Firstly, By it was signified the power, magnificence, and glory of Christ in His resurrection as God. For by an earthquake God made known His presence on Sinai and elsewhere.

Secondly, That the women might recognise the angel not only from his glorious appearance, but from this earthquake, and might more easily believe the resurrection of Christ proclaimed by the angel; especially because by means of the earthquake he rolled away the stone from the door of the sepulchre, that the women might enter, and seeing it empty, might know that Christ was risen.

Symbolically : The earth which trembled with horror at the death of Christ, as it were leaped with joy at the resurrection.

For the angel, &c. Franciscus Lucas and others are of opinion that this angel was Gabriel, who, according to the meaning of his name, is the minister of the power of God. It is not to be doubted that other angels were present with him, and guarded the sepulchre during the three days, and adored the sacred body of Christ lying in it, as being hypostatically united to the Deity.

Further, the angel appeared in the form of a young man, as Mark says, first, because youth is a sign of the never-failing vigour and strength of the angels. Secondly, because the angel represented Christ, who was a young man; for He died and rose again in the thirty-fourth year of His age. Thirdly, his youth showed that he was strong and warlike, ready to fight against the watch. Lastly, youth represents beauty, immortality, activity, and the glory of the glorious body which Christ had assumed in the resurrection.

And rolled away the stone, of the sepulchre of Christ. Not that He might rise out of it, for He had already risen while the sepulchre was closed, but that he might show to the women that Christ their God and Lord had already risen. Opening to them a way to the sepulchre, he showed it to them empty of the body of Christ. For as Christ was born from the closed womb of the Virgin, so also He rose from the closed sepulchre.

S. Augustine ( Serm. 138 , de Temp.) says, "The unbelieving Jews set a seal on the stone of the sepulchre that Christ might not come forth. But how would it be impossible for Him to come forth from the sepulchre who had come forth from the pure womb of His mother, her virginity being preserved? He escaped the notice of the guards; He leaped forth from the sepulchre; He appeared to the disciples when the doors were shut: from the one place He came forth when He was shut in; into the other He entered when He was shut out." So Euthymius, Chrysostom, &c. S. Leo, in his 83rd epistle to the monks of Palestine, says that the stone being rolled back, Christ rose again on the third day, and that the rolling back of the stone was not the cause, but the sign and the proof that the resurrection of Christ was not in appearance only, but real.

We may gather, hence, in opposition to Calvin, that by the same power of God, whole Christ can be obtained under a small host. For if Christ in passing through the stone of the sepulchre could occupy the same place as the stone, therefore in the same host there can be at the same time the great and several members of Christ. The Calvinists, in order to evade this argument, answer that the stone being softened like wax melted away, and so opened a way for Christ as He rose. But this is an absurd figment of theirs, and altogether opposed to the consent of the Fathers, the Doctors, and the Church.

Some think that there were two stones to the sepulchre, the first on the outside, which closed the outer entrance of the sepulchre; the second on the inside, which protected the sepulchre itself. But the Evangelists make mention of only one stone. Chrysologus ( Serm. 74) says truly, "The rolling to of the stone was a proof of death; the rolling back of it asserted the resurrection." And Severian in the Catena says, "He says not 'rolled,' but 'rolled back' the stone; because the stone rolled to was a proof of death, and the rolling of it back asserted the resurrection. The order of things is changed. The tomb devours death, and not the dead. The house of death becomes the mansion of life; it receives a dead, and renders up a living man."

Samson was a type of this, who having entered Gaza, and being besieged by the Philistines, rose up in the middle of the night and carried away the gates to the top of a mountain; because, as S. Gregory ( Hom. 21) explains, "our Redeemer rising before it was light, not only came forth free from hell, but destroyed also the bars of hell. He carried away its gates, and ascended to the top of the mountain; for by rising again He carried away the bars of hell, and by ascending He entered the Kingdom of Heaven."

And sat upon it. Not as if wearied with the labour of removing the stone, but to show, first, that it was he who had rolled away the stone. Secondly, to protect the women against the watch. Thirdly, that he was the guardian of the sepulchre of the Lord, says S. Jerome, so that no one seeing it empty might bring in another dead body, and say that Christ had not risen. Fourthly, that he might terrify the soldiers.

S. Thomas assigns symbolical reasons for the sitting of the angel. "He sat, though he was not weary, as teacher of the faith, as master of the resurrection. The angel laid upon the stone the foundations of the faith upon which Christ was going to found His Church. Or by the stone may be designated death, by which all men were oppressed: by the angel sitting upon the stone it is therefore signified that Christ subdued death by His own power." And Bede also says, "The angel sat, to show that now He had overcome him who had the power of death; He had mounted the throne of the everlasting kingdom. He sat upon the stone that had been rolled back, wherewith the mouth of the sepulchre had been closed, to teach that by His power He had burst the bars of hell."

You will say, How do Matthew and Mark say that the angel sat, when Luke says that he stood? I answer, that by a Hebraism, to stand is a term applicable to any position; for it only signifies that a thing is present, whether standing upright, or sitting, or lying. Then, also, the account given by Matthew and Mark is a different one from that given by Luke, as I shall presently show.

You will say, secondly, How does Matthew say that the angel sat upon the stone rolled back, that is, outside the sepulchre, when Mark says that the women saw the angel not outside, but on entering into the tomb? I answer, that the angel first removed the stone which closed the sepulchre, and then terrified the watch who were outside, and drove them away, so that they might not hinder the women from approaching the sepulchre; then, that he entered the sepulchre itself, and was there seen by the women, that he might show them the empty sepulchre, and that Christ had risen. Whence he says, "He is risen, as He said; come, see the place where the Lord lay." So Theophylact. Or, rather, the angel of whom Matthew speaks was a different one from that of whom Mark speaks. So Barradius.

But I maintain that the same angel is spoken of by Mark as by Matthew. For Mark is generally the interpreter of Matthew. Wherefore, what Mark says about their entering into the tomb is to be understand thus, when they were preparing or beginning to enter the tomb; for they had not yet entered it, but were still outside, and there they saw and heard the angel, as Matthew has it. For to enter signifies, here and elsewhere, an act begun and not finished.

And his countenance was like lightning, &c. First, because lightning is akin to, and best represents the nature and properties of angels. For lightning is most brilliant, swift, and powerful. For this reason it is spoken of the cherubim who accompany the chariot of God (Eze 1:14), "They ran and returned as the appearance of a flash of lightning." And the Psa 104:4 Psalm, quoted by Paul, Heb 1:7, "Who maketh His angels spirits, and His ministers a flame of fire."

Secondly, lightning signifies the glory of the angels, which shines with the lightning of divine knowledge. Again, lightning signifies the glory of Christ rising; for the body of Christ shone with glory like lightning. For angels, when they appear, appear in that manner which is in agreement with the matter on account of which they appear. Since, therefore, this angel appears to represent the glorious resurrection of Christ, His countenance therefore was like lightning. For lightning best represents the four properties of the glorious body of Christ and of the blessed, namely, brightness, impassibility, subtlety, and agility. "For by the resurrection of Christ," says S. Leo, "weakness has been changed into strength, mortality into immortality, and shame into glory."

Thirdly, Lightning represents the zeal and the anger of the angel against the impious Jews and soldiers, who wished to hinder the resurrection of Christ. Whence to them only he appeared shooting forth lightning, as if he were going to spring upon them; but for the women he tempered this lightning, and showed to them a countenance glorious indeed, but mild. For the Blessed appear to different persons with such appearance and form as they will; wherefore to the women he appeared only clothed with a white robe, as Mark says (Mar 16:3). Listen to what S. Gregory says ( Hom. 21, in Evang.), "In lightning is terror, but in snow is a tempered brightness; and because Almighty God is terrible to sinners and mild to the righteous, so the angel, who is a witness of His resurrection, is rightly shown with a countenance like lightning and with raiment like snow, that by his appearance he might terrify the wicked and comfort the good."

Tropologically : Holy and angelic preacher's may be like thunder and lightnings, by which the vices of enemies are destroyed. So John and James are called by Christ Boanerges—that is, sons or thunder, thundering and lightning against impiety and impious men.

Anagogically : Lightning represents the fire of Gehenna, prepared for the impious Jews and the soldiers, because lightnings are sulphurous, and smell of fire and sulphur, and Gehenna burns with fire and sulphur.

And his raiment was like snow. Pure and white. This brightness signifies, first, the purity, innocence, and chastity of the angels; secondly, the joy and glory of the resurrection of Christ.

Ver. 4. And for fear of him the keepers did shake, and became as dead men. That is, they were astonished and stupefied like the dead, as S. Jerome says. For they feared lest they should be blasted, as it were, and killed by lightning. If the angel only by the lightning glance of his countenance so struck and terrified the soldiers, what would he have done if he had laid his hands on them? For one angel slew in one night 185,000 soldiers in the camp of Sennacherib.

Ver. 5. And the angel answered, &c. You will say, How is it that Matthew and Mark speak only of one angel as seen by the women, when Luke affirms that two were seen, who comforted the women with different words from those which Matthew and Mark have? I answer that the account of Luke is different from that of Matthew, and that he relates what happened later, as I shall hereafter show.

The women. Namely, the Magdalene, Mary the mother of James, Joanna, and the rest (see Luk 24:10). Those are mistaken, therefore, who think that Magdalene, after she had seen the empty sepulchre, immediately ran back to tell the Apostles, without seeing the angels, and that they were only seen by Mary the mother of James and the rest. John, therefore (Joh 20:1), while he mentions Magdalene only, with her understands all the rest of her companions; for she was the leader and chief of them all. Eve conversing with the devil incurred death; but these conversing with the angel found life. Sorceresses and witches are like Eve, who, conversing with the devil, drink in death; but penitents are like Magdalene, who, invoking angels, obtain life.

Fear not ye. "The word ye," says S. Chrysostom, "carries with it much honour, and at the same time declares that those who had dared to commit that great crime would, unless they should repent, suffer extreme punishment. For it is not, he says, for you to fear, but for those who crucified Him."

For I know that ye seek Jesus which was crucified. The word "for" gives the reason why they ought not to fear the sight of the angel, but to rejoice and be glad, because they both love and worship Jesus which was crucified, and minister to and serve Him.

He expressly says "crucified," both to show that he is not ashamed of, but that he openly confesses the Cross and the Crucified, and that he is His servant, because the Cross is the highest honour and glory to Christ and to His followers, and also to signify the fruit of the Cross of Christ; because, says S. Chrysostom, it is the head and sum of blessings, and because by His Cross Christ redeemed not only the women and the rest of mankind, but also made the angels to rejoice, yea, even conferred grace and glory on them. And lastly, because by the Cross He reconciled angels to men, and Heaven to earth, "reconciling through the blood of the Cross both the things which are in earth and in Heaven," as Paul Says (Col 1:20).

He is not here. "He is not here in His fleshly presence," says S. Gregory; "and He is nowhere absent in the presence of His majesty."

For He is risen. The Greek word is η̉γέρθη, which means, He has awaked from death, as it were from a short and light sleep, to light and life. For the death of Christ was like sleep, for He slept, as it were, in the sepulchre thirty-six hours. So also will it be with us. Wherefore, as sleep is a sort of brief death, so also death is a sort of longer sleep. Hence Paul (1 Cor. xv.) does not speak of those who have departed from life as dead, but as sleeping, because we shall all be awakened from the sleep of death, and shall arise again to life in the Day of Judgment.

Again, He has awaked as trees, which in winter having been, as it were, stripped and asleep, wake up in spring, when they begin to put forth leaves and flowers and fruit. So S. Jerome (on Mark 16) says, "The bitter root of the Cross has vanished; for the flower of life has burst forth with fruit—that is, He who lay in death has arisen in glory." And in the same glory He will make His faithful ones to rise.

As He said. Christ, whom ye all esteemed as a holy and divine Prophet, foretold and promised that He would rise on the third day. Therefore believe that He has risen, for so great a Prophet could not lie; especially since ye now see that the body has departed from the sepulchre, and has risen, as I, who am an angel of the living and true God, most certainly affirm. He Himself foretold the same by David in the 15th Psalm, "Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption;" because, as S. Peter says (Acts ii. 24), "it was impossible that He should be holden of it."

Moreover, Christ rose before He was anointed by the women, that He might show that He did not need that anointing, since He rose again by His own power. S. Bernard ( Serm. 12, in Cant.) gives another moral reason,—because He would rather the price of this anointing should be given to the poor than to Himself.

Come. "Enter with me into the sepulchre; for your sake, that you may enter, I have removed the great stone." See the place where the Lord lay. That by the beholding of it with your eyes, says S. Chrysostom, ye may see that His body is not here, but has risen from it, so that, "if ye believe not my words, ye may believe the empty sepulchre," says S. Jerome. The angel therefore led the way, and as a guide introduced the women into the sepulchre, and showed it to them empty, that they might not doubt that Christ had risen from it.

Ver. 7. And go quickly, and tell His disciples, &c. Quickly— so that ye may quickly banish the sorrow of the disciples, caused by the death of Christ their Master, and cheer their sorrowful minds, and fill them with joy by the most joyful news of the resurrection of Christ. For the women deserved this favour above others, because above others in their devotion to Christ they had come to the sepulchre. S. Gregory ( Hom. 25) gives a symbolical reason, "For because woman in Paradise ministered death to man, woman from the sepulchre announced life to men. As if the Lord were saying to mankind, not in words but by deeds, 'From that same hand by which the potion of death was administered to you, receive ye the cup of life.'"

Tell His disciples. Mark adds, and Peter— that is, chiefly and before all, Peter, both because Peter in Christ's absence was the first and Prince of the Apostles, and because Peter, as he loved Christ above the rest, so also above the rest he was mourning over His death. S. Gregory adds a third reason ( Hom. 21 , in Evang.), "If the angel had not expressly named him who had denied his Master, he would not have dared to come amongst the disciples; he is therefore called by name, lest he should despair on account of his denial. In which thing we have to consider why Almighty God permitted him to fear the words of a maid-servant, and to deny Himself, whom He had appointed to set over the whole Church, which thing we perceive to have been done by a dispensation of great goodness, in order that he who was to be the pastor of the whole Church might learn through his own fault how he ought to have compassion upon others."

He goeth before you into Galilee. First, because Galilee was the native country of the Apostles, to which, after the death of Jesus, they were purposing to return, that they might live more safely among their own relations. Secondly, because in Galilee Christ willed to show Himself openly to all His assembled disciples. For the Jews would not have permitted them to assemble in Judæa. Thirdly, because in Galilee Christ had for the most part preached, and had performed very many miracles.

Symbolically : S. Gregory ( Hom. 21) says, "For Galilee means a passing over from death to life; for our Redeemer had already passed from His Passion to His resurrection, from death unto life. And He is seen first by His disciples after His resurrection in Galilee, because we shall have joy in seeing the glory of His resurrection, if only we pass over from vice to the heights of virtue. He, then, who is announced at the tomb is shown in passing over; because He who is first known in mortification of the flesh is seen in this passing over of the soul." Yet Christ appeared to the Apostles in Judæa also, but secretly; in Galilee publicly.

In the historical order of the events must be brought in here what Luke mentions (chap. xxiv. 3), namely, that Magdalene and her companions, while at the invitation of the angel they had entered the sepulchre and seen that it was empty, yet were affrighted; on account of which the angels cheered them, and at the same time gently reproved their want of faith. For that Luke's account is not the same as that of Matthew and Mark, as some think, is clear from the words themselves, which are evidently different. Also, from the circumstance that in Luke two angels are said to have appeared, while in Matthew and Mark only one is mentioned.

Ver. 8. And they went out quickly, &c., with fear. That is, with a sacred trembling, which was caused by the sepulchre of Christ and the angels, and the resurrection of Christ announced by the angels to them, which came upon them in their sorrow for the death of Christ, and in their thoughts about anointing Him, as a thing not only unexpected but well-nigh incredible; wherefore a new fear was added, lest this vision of angels was only a phantom which deceived them, and lest the body of Jesus had been stolen.

And with great joy. Because they had seen the angels, and had received from them the joyful news of His resurrection. Their minds, therefore, were alternating between joy and fear. So S. Jerome says, "A twofold feeling possessed the minds of the women, fear and joy; fear at the greatness of the miracle, joy in their desire for Him that was risen."

Tell His disciples. Matthew does not mention what they told; but John and Luke explain it, but in different ways. For John says that Magdalene only said to Peter, They have taken away my Lord out of the sepulchre, and we know not where they have laid Him. But Luke says that they related to the Apostles all the things they had seen and heard.

You will say, Whence this difference? I answer, It arises from the women being possessed with fear and doubt, and therefore they told no one anything by the way. And because they did not firmly and certainly believe that Christ had risen, they spoke alternating words, in accordance with the alternations of their thoughts; for at one time they speak of the vision of angels, at another they declare their opinion that the body of the Lord had been taken away.

At this point we must bring into the history what S. John relates (Joh 20:2-19).

Magdalene, then, was the first to see Christ, as Mark says. Afterwards, at the command of Christ, she hastened after the other women, and overtook them, and then with them again saw Christ, and heard His salutation. So SS. Chrysostom, Jerome, and others.

Ver. 9. And, behold, Jesus met them, &c. As after the courtiers follows the king, as after the priests the High Priest, so here after the angels follows Christ, and confirms His resurrection by showing Himself alive to the pious women. For it was His will that the angels should prepare the way for Him, to this end, both that they might more easily believe that He had risen, and that they might not be terrified, as they would have been if, without warning, He had unexpectedly shown Himself to them.

Met them. Because they were seeking Him with greater affection and desire than the men. For he who seeks Jesus with fervour finds Jesus lovingly coming to meet him, according to that saying, Ask, and it shall be given you; seek, and ye shall find. So S. Jerome says, "They who thus desired, and who thus ran, merited to have their risen Lord come to meet them, and first to hear the word 'Hail,' that the curse of the woman Eve might be removed in these women."

Tropologically : Rabanus says, "Jesus sometimes meets those who are entering on the path of virtue by helping them." Moreover, Eve is to us the mother of perdition and of sorrow. But these women, instead of the word "Eva," bear the word "Ave," because they are the messengers of resurrection, salvation, and joy. Hence we sing to the Blessed Virgin, the mother of Christ, the queen of these women, the hymn " Ave Maris Stella," &c.

Hail. In the Greek χαίζετε—that is, rejoice; in the Syriac, Peace be to you. For this is the proper salutation of the Hebrews, in which, under the name of peace, they pray for every blessing and every felicity. In the Arabic, Rejoice, because ye see your Master now alive again. So, after the example of Christ, blessed souls and angels, when they appear to men, cause joy; but demons, and the souls of the damned, cause sorrow, fear, and despair.

And they came and held Him by the feet. That is, with reverence and love for His majesty, and with joy at His glorious resurrection, they embraced and kissed His feet. So the Shunamite laid hold of Elisha's feet, praying him to raise her dead son to life again. So the faithful embrace and kiss the feet of the Pope, and of men illustrious for their sanctity. Christ on this occasion allows Himself to be touched by the women, that He may prove to them that He is really risen, and make them witnesses and heralds of His resurrection. Whence S. Chrysostom says, "When with great joy they had hastened towards, they by touching Him received a certain proof of His resurrection."

And worshipped Him. With the worship of latria, as the true Messiah or Christ the Son of God, who by the power of His Deity had raised His humanity from death, as He Himself had predicted when alive. The vision, therefore, of Christ risen confirmed and increased their faith in His Divinity, and in the other mysteries which they had been taught by Him when He was alive, but had not fully understood; so that with Thomas they said, if not with the mouth, yet certainly with the heart, My Lord and my God.

Then said Jesus unto them, Fear not, &c. The vision of what is supernatural and celestial, as was the resurrection of Christ strikes and alarms the nature of the beholders; whence S. Jerome says, "This may be always observed both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillised may receive the things that are said."

Go, tell My brethren. Christ now made glorious, in order to give us an example of humility, calls His disciples brethren, so as to console them and raise them up from their sorrow. As if He had said, Tell the Apostles, who are the sons of one and the same God and Father with Me; but adopted sons through grace, whereas I am His Son by nature through the Deity which I have received from Him as God, and through the hypostatic union with the Deity which I have received from Him as man. S. Chrysostom says, "Because a woman was made the cause of sorrow to man, now women are made the ministers of joy to men." Luther wrongly concludes from these words of Christ that women may preach; for it is one thing to tell, another to preach. But if Christ had said to Magdalene preach, she might and ought to have preached.

There they shall see Me. In Galilee they shall see Me frequently and openly, and talk with Me face to face, but not so in Judæa, although even there I shall appear to them sometimes. For in Judæa on the day of His resurrection Christ appeared six times. First, He appeared to His mother, as S. Ambrose, S. Anselm, and others teach, and this is the common opinion of the Doctors and of the faithful. Secondly, He appeared to the Magdalene at the sepulchre ( Mark 16: 9). Thirdly, He appeared to her again with the other women as they returned to Jerusalem ( Matt. xxviii. 9). Fourthly, He appeared to Peter ( Luke 24:34). Fifthly, to the two disciples as they went to Emmaus ( Luke 24:13). Sixthly, to all—that is, to ten of the Apostles, for Thomas was not with them, and Judas had hanged himself. After the day of the resurrection He appeared, first, to the eleven Apostles, when Thomas was with them, on the eighth day ( John 20:26). Secondly, He appeared to eleven disciples, among whom were Peter and John, as they were fishing in the Sea of Galilee ( John xxi.). Thirdly, He appeared on a mountain in Galilee to many—that is, to more than five hundred ( Mat 28:10; 1 Cor 15:6). Fourthly, He appeared to James the brother of the Lord in the same place. Fifthly, He appeared to all the Apostles, and to others of the faithful, on the Mount of Olives, when He was going to ascend into Heaven ( Acts 1:9). Sixthly, He appeared to Saul when He made him Paul. Christ appeared often on other occasions, which are not mentioned by the Evangelists.

Now when they were going, behold, some of the watch, &c. We may conclude from this, that when the soldiers saw the angel rolling away the stone they fled and hid themselves behind the hedges, and there remained half dead with fear, so that they could not and dared not stir from the place; and this was according to the purpose of God, that they might, from their hiding-places, see and hear all that the angels said to the women about the resurrection of Jesus, so that they might report the same things to the Chief Priests, and so become messengers of the resurrection of Christ. Wherefore neither the women, nor Peter and John, saw the soldiers, who were lying hid in the hedges. But after the vision of angels had disappeared, and when the women had departed from the sepulchre, the soldiers, coming to themselves, approached the sepulchre, and seeing it empty, they formed a plan, and sent some of their number to the Chief Priests to tell them all they had seen and heard, and to show that it was not through their carelessness that the body of Christ had left the sepulchre.

And when they were assembled with the elders, &c. See here the perversity of the priests and elders, who, not content with having put Christ to death, persecute Him after His death, and try to do away with His resurrection, so as to cover their crime, and lest any one should rise against them as the slayers of Christ, and avenge His death. This was the design of the devil, who was attempting to destroy the Church and all Christians in Christ. The priests corrupt the soldiers with money, who were witnesses of the truth, that they might become witnesses of a lie. S. Jerome says that they took this money from the treasury of the Temple, and therefore were guilty of sacrilege. "The money," he says, "which was given for the use of the Temple they convert for the purchase of a lie, as before they had given thirty pieces of silver to the traitor Judas."

Saying, Say ye that His disciples came by night, &c By their perversity, says S. Chrysostom, the High Priests increased the faith which they endeavoured to extinguish, for they speak things impossible and incredible. For first, says Remigius, "If the soldiers slept, how could they see the theft?"

Secondly, The disciples were afraid and had fled; how, then, would they have dared to steal the body of Christ, which they knew to be guarded by so many soldiers?

Thirdly, It is incredible that Roman soldiers, who were so faithful and watchful, should all have slept at the sepulchre of Christ, especially when they knew that their own lives were in danger. And let it be granted that they all slept, they would certainly have been awakened by the noise caused by the removal of the stone. So S. Chrysostom says, "How should the disciples carry Him away by stealth, who did not dare to show themselves? They fled when they saw Him alive; how, when He was dead, would they not have feared the soldiers? And why did they not rather steal the body on the first night, when there was no one there? Truly they confirm the truth of the resurrection, for they confess that the body was not in the sepulchre."

And if this come to the governor's ears, &c. That is, we will persuade Pilate that your sleep and negligence in guarding the body of Christ was a light matter, and that no harm can happen from it; for he knows that this business does not concern himself, but us, and so he, to please us and against his own conscience, condemned Jesus to be crucified; for if he was so yielding when he unjustly condemned Jesus, in compliance with our urgent request, he will be much more yielding in absolving you at our request. But the soldiers secretly disclosed the whole matter to Pilate, and confirmed the truth of Christ's resurrection, and Pilate wrote the account to Tiberius, who forthwith was desirous of enrolling Christ among the gods. So Hegesippus relates from the acts of Pilate himself. "The chief of the Jews," Pilate says, "falsely asserted to me that Jesus was a sorcerer, and had broken their law. And I believed that it was so, and delivered Him to be scourged, according to their will; but they crucified Him, and set a watch at the sepulchre. But He rose again on the third day, while my soldiers were keeping watch. But the wickedness of the Jews was inflamed to such a pitch that they gave money to the watch, and said, Say ye that His disciples stole away His body. But when they had received the money they were not able to be silent about what had been done; for they testified that they had seen Him rise, and that they had received money from the Jews. I have therefore made a statement of these things, that no one may falsely allege otherwise, and suppose that credit ought to be given to the falsehoods of the Jews,"

So they took the money, and did as they were taught, and this saying is commonly reported among the Jews unto this day. That is, among the common people and those of little sense; for the wiser men easily saw through the deceit, and found out the whole matter in secret from the soldiers. Moreover, Longinus, the centurion, asserted that Christ had risen, and on that account died as a martyr for Him. But this false story was chiefly confuted by the Apostles, who affirmed that Christ had appeared alive again to them, and who confirmed the same by many miracles. It is also confuted by Josephus, although he was of the nation and sect of the Jews. Let the Jews then listen to him, and believe one of their own nation, though they will not believe Christ. For thus he writes ( Antiq., book 18, ch. 4), "At the same time lived Jesus, a wise man—if it is right to speak of Him as a man. For He was a performer of wonderful works, and a Teacher of those who willingly received Him, and had very many followers both from among the Jews and the Greeks. This was Christ whom, on His being accused by the chiefs of our nation, Pilate had sentenced to the Cross; yet those who had begun to love Him from the first, did not cease to do so. For He appeared to them on the third day alive, for the Prophets had foretold this and many other wonderful things concerning Him. And to this very day the body of Christians, so called from Him, still continue."

Then the eleven disciples went away into Galilee. Matthew omits the rest of Christ's appearances, and mentions only that one which took place in Galilee, because it had been promised both by the angel and by Christ, and because it took place publicly before five hundred brethren, as Paul says (1Co 15:6). For all the disciples, of whom He had very many in Galilee, were assembled there, according to the command of Christ, because they were safer there than in Judæa from the persecution of the Jews.

To a mountain. It is certain that this mountain was not the Mount of Olives, from which, in the presence of His disciples Christ ascended into Heaven. For the Mount of Olives is in Judæa, and not in Galilee. Dionysius, S. Bonaventura, and others think it very probable that this mountain was Tabor, where Christ in His transfiguration had shown His glory to Peter, James, and John.

Mystically : S. Jerome says, "Galilee was the abode of all vices, where before were error and deceit, and it behoved that it should be illuminated by the presence and glory of Christ." Again, Bede says, "The Lord now had passed from death unto life, from corruption to incorruption; for Galilee is the same as transmigration."

Allegorically : S. Augustine ( de Cons. Evan., lib. 3) says, "Galilee is the same as transmigration, from the Heb. galal, because the grace of Christ was about to pass over from the people of Israel to the Gentiles; whence He says, 'I will go before you into Galilee,' because they would not believe when the Apostles should preach the Gospel to them, unless the Lord Himself should first make ready their way in the hearts of men. 'There shall ye see Him;' that is, there shall ye find His members."

Anagogically : S. Augustine, in the same place, says, "Galilee in Hebrew also signifies 'revelation,' whence it represents Heaven and the beatific vision. That revelation will be the true Galilee: we shall be like Him, for we shall see Him there as He is. That will be the more blessed passing from this world to that eternity, if we so embrace His commandments that we merit to be set on His right hand."

And when they saw Him, they worshipped Him, but some doubled. Not of the eleven Apostles, but of the other disciples. For all the Apostles had now been confirmed by so many visions and proofs, that they did not doubt that Christ had risen. Or if any one prefers to refer this expression to the Apostles, it must be understood as meaning, They had before doubted, but were not now in doubt. So Theophylact says, "You ought to understand it as meaning that when they were come into Galilee they worshipped Him; but they who worshipped Him in Galilee had first doubted in Jerusalem."

Moreover, Christ appeared in the same form as He had when He was alive, so that He was recognised by the Apostles as the same and not another. Whereupon He veiled His brightness, for the weak eyes of mortal men would not have been able to bear it. S. Augustine ( de Civ. Dei, 22, c. 19) says, "We must believe that the brightness which Christ's body had when He rose was veiled from the eyes of the disciples."

And Jesus came and spake to them, &c. Maldonatus and others are of opinion that these things were not done and said by Christ now when He appeared in Galilee, but at the last appearance which took place on the Mount of Olives. For Christ seems there to have said His last farewell to His Apostles, and to have given them His last commands; and to have sent them forth as His ambassadors to evangelise the world, which He did at His ascension.

Is given to Me. That is, to Me alone; and that both because I am the Son of God and God, for from eternity has been given to Me by the Father, with the divine essence, all power and majesty; and also because I am man (as S. Cyril, Athanasius, and others say). It was given to Me inchoately in My incarnation on account of the dignity of the hypostatic union with the WORD; and it was given to Me in its fulness by God on account of the merits of My Passion, when having overcome death, sin, hell, and the devil, as the Redeemer of men, I obtained full right and dominion over them at the price of My blood.

Go ye, therefore, and teach all nations, &c. Hence, according to the tradition of the Church, it is well known that this is the form of baptism, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost;" in which we profess our faith in the Holy Trinity and in the Divine Unity, saying, in the Name, not in the Names. Hence S. Isidore ( lib. 7, Etymol. c. 4) says, "It is called a Trinity, because One Whole is constituted of Three, as it were a Tri-unity, resembling memory, intelligence, and will, in which the mind has in itself a certain image of the Divine Trinity; for since They are Three, They are One." Whence, in opposition to the Arians, Macedonians, Nestorians, and other heretics, it is clear that the Son is true God, and of one substance (όμοούσιον ) with the Father and the Holy Spirit, as S. Athanasius, Augustine, Hilary, and others teach. Christ, therefore, here most clearly expresses the mystery of the Holy Trinity, which Moses obscurely shadowed forth in the Old Testament, lest the ignorant Jews should believe that the Three Persons were Three Gods, and so after their custom worship a plurality of Gods.

Morally : Learn here that it is a divine work to teach and convert all nations, even rude and barbarous ones. Whence S. Gregory ( Hom. 12, in Ezek.), "There is no sacrifice so acceptable to Almighty God as a zeal for souls." That saying also of Dionysius the Areopagite is well known, "Of all divine works, the most divine is to co-operate with God in the conversion of the wanderers, and in the bringing back of sinners to Himself."

Teaching them to observe all things whatsoever I have commanded you. That is, all the commandments which I have enjoined in the Gospel; for faith alone does not suffice for salvation, but the keeping of the commandments is required, and the constant practice of virtues. For not the hearers of the law are just before God, but the doers of the law shall be justified (Rom 2:13).

And, behold, I am with you always, even unto the end of the world. Although I ascend into Heaven, I will not forsake you, whom I am sending abroad over the whole world. I am with you, both as God and as man, by present help, grace, consolation, guidance, deliverance, which I will always bestow upon you and your successors; by means of which I will make all difficult things easy to you, says S. Chrysostom, so that out of all nations ye may gather together for Me a Church, that is, a company of faithful and holy men. And I am with you unto the end of the world. This world shall come to an end sooner than My presence in the Church shall fail. "He who promises," says S. Jerome, "that He will be with His disciples to the end of the world, shows both that they shall live for ever (in their successors), and that He will never depart from them that believe."

"Do not fear," says Prosper ( lib. 2, de Vocat. Gent. c. 1), "because of your own weakness, but have confidence in My power, for I will not leave you in the performance of this work. Not that ye shall be without suffering, but, which is a much greater thing, I will take care that ye be not overcome by any cruelty of them that rage against you."

This is what Christ promised to His Apostles before His death ( John 16:16), I will pray the Father, and He will give you another Comforter, that He may abide with you for ever, even the Spirit of Truth. For the gifts of the Holy Spirit and of Christ are the same, since the Deity of each and the operation of each is the same. For the external works of the Holy Trinity are undivided; and that which One Person works, the other Two also work. To the Holy Spirit, however, who proceeds forth as love, are fitly attributed the works of grace and holiness. So Christ was visibly present with Paul (Act 22:17), and S. Stephen in his martyrdom (Act 7:53-60.).

For this reason, likewise, Christ has willed to abide continually in the Church in the sacrament of the Holy Eucharist. For as the humanity and deity of Christ are present in glory in Heaven, and are adored visibly by the angels and saints, so are the same likewise present in the Eucharist, but hidden under the forms of bread and wine, and therefore invisible, and are there adored, and even partaken of by the faithful. Wherefore it is Christ who, by the ministry of every priest, performs daily that miracle of miracles, namely, the wonderful conversion of the bread and wine into the body and blood of the Lord, which theologians call transubstantiation; for neither man, nor angel, nor created power could effect this. He Himself, therefore, in it offers Himself as an unbloody victim to the Father.

Tropologically : Christ is in and with the faithful soul even to the end of life, granting to it that great gift of perseverance, by which the elect are brought to Heaven. For He does not desert the just man, unless He first be deserted by him. Wherefore Christ is in a holy soul, first, politically, as it were a king in his kingdom, inasmuch as He directs and rules it aright according to the laws of justice

Secondly, He is in the soul economically, as a father in a house and family, which he rules wisely; He is what a charioteer is in a chariot, so that we ought ever to be crying out to Him, as Elisha did to Elijah when he was being carried up into Heaven, My Father, the chariot of Israel and the charioteer (Vulg.) thereof.

Thirdly, Christ is in the soul ethically, in the manner of reason and prudence, which prudently directs all its actions, according to the rule of divine reason and eternal law which is in the mind of God.

Fourthly, He is in the soul physically that which the soul is in the body; for He is, as it were, the soul of the soul, Himself the life-giving life of grace, in order that the soul may live not an animal and carnal life, but a spiritual and divine one.

Lastly, He is, as it were, a divine fire, kindling the soul with the flame of charity. He is in the soul what the sun is in the world, making it fruitful in good works, according to that saying, He worketh in us to will and to do ( Phil 2:13.). And, He worketh all things in all according to the purpose of His own will ( Eph 1:11). It is He who inspires our words with power, in order that they may be effectual to the conversion of the hearers from sin to holiness, according to that saying of Paul, I have planted, Apollos watered, but God gave the increase (1Co 3:6). Therefore, 0 wise and holy soul, go forth to meet thy God with love and desire. Thy Jesus desires to be with thee; do thou in thy turn desire to be with nought but Jesus. His delights are with thee, let thy delights be with Him. Suffer thyself, therefore, to be ruled and guided by Him, as a kingdom suffers itself to be ruled by its king, an army by its leader, a chariot by its charioteer, the will by the reason, the body by the soul, the world by the sun. "Thou art sufficient for God," says S. Augustine; "let thy God be sufficient for thee."

END OF S. MATTHEW.

Commentary -- Other

Contradiction: Mat 28:1

83. Did the women visit the tomb "toward the dawn" (Matthew 28:1), or "When the sun had risen" (Mark 16:2)?

(Category: the texts are compatible with a little thought)

A brief look at the four passages concerned will clear up any misunderstanding.

o Matthew 28:1: 'At dawn...went to look at the tomb'.

o Mark 16:2 'Very early...just after sunrise, they were on their way to the tomb'.

o Luke 24:1: 'Very early in the morning...went to the tomb'.

o John 20:1: 'Early...while it was still dark...went to the tomb'.

Thus we see that the four accounts are easily compatible in this respect. It is not even necessary for this point to remember that there were two groups of women, as the harmony is quite simple. From Luke we understand that it was very early when the women set off for the tomb. From Matthew we see that the sun was just dawning, yet John makes it clear that it had not yet done so fully: The darkness was on its way out but had not yet gone. Mark's statement that the sun had risen comes later, when they were on their way. It is perfectly reasonable to assume that the sun had time to rise during their journey across Jerusalem.

85. When the women arrived at the tomb, was the stone "rolled back" (Mark 16:4), "rolled away" (Luke 24:2), "taken away" (John 20:1), or did they see an angel do it (Matthew 28:1-6)?

(Category: misread the text)

Matthew does not say that the women saw the angel roll the stone back. This accusation is indeed trivial. After documenting the women setting off for the tomb, Matthew relates the earthquake, which happened while they were still on their way. Verse 2 begins by saying, 'There was a violent earthquake', the Greek of which carries the sense of, 'now there had been a violent earthquake'. When the women speak to the angel in verse 5, we understand from Mark 16:5 that they had approached the tomb and gone inside, where he was sitting on the ledge where Jesus' body had been. Therefore, the answer to this question is that the stone was rolled away when they arrived: there is no contradiction.

Contradiction: Mat 28:2

85. When the women arrived at the tomb, was the stone "rolled back" (Mark 16:4), "rolled away" (Luke 24:2), "taken away" (John 20:1), or did they see an angel do it (Matthew 28:1-6)?

(Category: misread the text)

Matthew does not say that the women saw the angel roll the stone back. This accusation is indeed trivial. After documenting the women setting off for the tomb, Matthew relates the earthquake, which happened while they were still on their way. Verse 2 begins by saying, 'There was a violent earthquake', the Greek of which carries the sense of, 'now there had been a violent earthquake'. When the women speak to the angel in verse 5, we understand from Mark 16:5 that they had approached the tomb and gone inside, where he was sitting on the ledge where Jesus' body had been. Therefore, the answer to this question is that the stone was rolled away when they arrived: there is no contradiction.

Contradiction: Mat 28:3

85. When the women arrived at the tomb, was the stone "rolled back" (Mark 16:4), "rolled away" (Luke 24:2), "taken away" (John 20:1), or did they see an angel do it (Matthew 28:1-6)?

(Category: misread the text)

Matthew does not say that the women saw the angel roll the stone back. This accusation is indeed trivial. After documenting the women setting off for the tomb, Matthew relates the earthquake, which happened while they were still on their way. Verse 2 begins by saying, 'There was a violent earthquake', the Greek of which carries the sense of, 'now there had been a violent earthquake'. When the women speak to the angel in verse 5, we understand from Mark 16:5 that they had approached the tomb and gone inside, where he was sitting on the ledge where Jesus' body had been. Therefore, the answer to this question is that the stone was rolled away when they arrived: there is no contradiction.

Contradiction: Mat 28:4

85. When the women arrived at the tomb, was the stone "rolled back" (Mark 16:4), "rolled away" (Luke 24:2), "taken away" (John 20:1), or did they see an angel do it (Matthew 28:1-6)?

(Category: misread the text)

Matthew does not say that the women saw the angel roll the stone back. This accusation is indeed trivial. After documenting the women setting off for the tomb, Matthew relates the earthquake, which happened while they were still on their way. Verse 2 begins by saying, 'There was a violent earthquake', the Greek of which carries the sense of, 'now there had been a violent earthquake'. When the women speak to the angel in verse 5, we understand from Mark 16:5 that they had approached the tomb and gone inside, where he was sitting on the ledge where Jesus' body had been. Therefore, the answer to this question is that the stone was rolled away when they arrived: there is no contradiction.

Contradiction: Mat 28:5

85. When the women arrived at the tomb, was the stone "rolled back" (Mark 16:4), "rolled away" (Luke 24:2), "taken away" (John 20:1), or did they see an angel do it (Matthew 28:1-6)?

(Category: misread the text)

Matthew does not say that the women saw the angel roll the stone back. This accusation is indeed trivial. After documenting the women setting off for the tomb, Matthew relates the earthquake, which happened while they were still on their way. Verse 2 begins by saying, 'There was a violent earthquake', the Greek of which carries the sense of, 'now there had been a violent earthquake'. When the women speak to the angel in verse 5, we understand from Mark 16:5 that they had approached the tomb and gone inside, where he was sitting on the ledge where Jesus' body had been. Therefore, the answer to this question is that the stone was rolled away when they arrived: there is no contradiction.

Contradiction: Mat 28:6

85. When the women arrived at the tomb, was the stone "rolled back" (Mark 16:4), "rolled away" (Luke 24:2), "taken away" (John 20:1), or did they see an angel do it (Matthew 28:1-6)?

(Category: misread the text)

Matthew does not say that the women saw the angel roll the stone back. This accusation is indeed trivial. After documenting the women setting off for the tomb, Matthew relates the earthquake, which happened while they were still on their way. Verse 2 begins by saying, 'There was a violent earthquake', the Greek of which carries the sense of, 'now there had been a violent earthquake'. When the women speak to the angel in verse 5, we understand from Mark 16:5 that they had approached the tomb and gone inside, where he was sitting on the ledge where Jesus' body had been. Therefore, the answer to this question is that the stone was rolled away when they arrived: there is no contradiction.

Contradiction: Mat 28:7

86. In (Matthew 16:2; 28:7; Mark 16:5-6; Luke 24:4-5; 23), the women were told what happened to Jesus' body, while in (John 20:2) Mary was not told.

(Category: the texts are compatible with a little thought)

The angels told the women that Jesus had risen from the dead. Matthew, Mark and Luke are all clear on this. The apparent discrepancy regarding the number of angels is cleared up when we realize that there were two groups of women. Mary Magdalene and her group probably set out from the house of John Mark, where the Last Supper had been held. Joanna and some other unnamed women, on the other hand, probably set out from Herod's residence, in a different part of the city. Joanna was the wife of Cuza, the manager of Herod's household (Luke 8:3) and it is therefore highly probable that she and her companions set out from the royal residence.

With this in mind, it is clear that the first angel (who rolled away the stone and told Mary and Salome where Jesus was) had disappeared by the time Joanna and her companions arrived. When they got there (Luke 24:3-8), two angels appeared and told them the good news, after which they hurried off to tell the apostles. In Luke 24:10, all the women are mentioned together, as they all went to the apostles in the end.

We are now in a position to see why Mary Magdalene did not see the angels. John 20:1 tells us that Mary came to the tomb and we know from the other accounts that Salome and another Mary were with her. As soon as she saw the stone rolled away, she ran to tell the apostles, assuming that Jesus had been taken away. The other Mary and Salome, on the other hand, satisfied their curiosity by looking inside the tomb, where they found the angel who told them what had happened. So we see that the angels did inform the women, but that Mary Magdalene ran back before she had chance to meet them.

Contradiction: Mat 28:9

87. Did Mary Magdalene first meet the resurrected Jesus during her first visit (Matthew 28:9) or on her second visit (John 20:11-17)? And how did she react?

(Category: the texts are compatible with a little thought)

We have established in the last answer that Mary Magdalene ran back to the apostles as soon as she saw the stone had been rolled away. Therefore, when Matthew 28:9 records Jesus meeting them, she was not there. In fact, we understand from Mark 16:9 that Jesus appeared first to Mary Magdalene, which was after she, Peter and John had returned to the tomb the first time (John 20:1-18). Here, we see that Peter and John saw the tomb and went home, leaving Mary weeping by the entrance. From here, she saw the two angels inside the tomb and then met Jesus himself.

As all this happened before Jesus appeared to the other women, it appears that there was some delay in them reaching the apostles. We may understand what happened by comparing the complementary accounts. Matthew 28:8 tells us that the women (Mary the mother of James and Salome) ran away 'afraid yet filled with joy...to tell his disciples'. It appears that their fear initially got the better of them, for they 'said nothing to anyone' (Mark 16:8). It was at this time that Jesus suddenly met them (Matthew 28:9,10). Here, he calmed their fears and told them once more to go and tell the apostles.

There are several apparent problems in the harmonization of the resurrection accounts, a few of which have been touched on here. It has not been appropriate to attempt a full harmonization in this short paper, as we have been answering specific points. A complete harmonization has been commendably attempted by John Wenham in 'Easter Enigma' (most recent edition 1996, Paternoster Press). Anyone with further questions is invited to go this book.

It must be admitted that we have in certain places followed explanations or interpretations that are not specifically stated in the text. This is entirely permissible, as the explanations must merely be plausible. It is clear that the gospel authors are writing from different points of view, adding and leaving out different details. This is entirely to be expected from four authors writing independently. Far from casting doubt on their accounts, it gives added credibility, as those details which at first appear to be in conflict can be resolved with some thought, yet are free from the hallmarks of obvious collusion, either by the original authors or any subsequent editors.

Contradiction: Mat 28:10

88. Did Jesus instruct his disciples to wait for him in Galilee (Matthew 28:10), or that he was ascending to his Father and God (John 20:17)? } }

(Category: misread the text)

This apparent contradiction asks, 'What was Jesus' instruction for his disciples?' Shabbir uses Matthew 28:10 and John20:17 to demonstrate this apparent contradiction. However the two passages occur at different times on the same day and there is no reason to believe that Jesus would give his disciples only one instruction.

This is another contradiction which depends upon the reader of Shabbir's book being ignorant of the biblical passages and the events surrounding that Sunday morning resurrection. (I say Sunday because it is the first day of the week) The two passages, in fact, are complementary not contradictory. This is because the two passages do not refer to the same point in time. Matthew 28:10 speaks of the group of women encountering the risen Jesus on their way back to tell the disciples of what they had found. An empty tomb!? And then receiving the first set of instructions from him to tell the disciples.

The second passage from John 20:17 occurs some time after the first passage, (to understand the time framework read from the beginning of this Chapter) and takes place when Mary is by herself at the tomb grieving out of bewilderment, due to the events unraveling around about her. She sees Jesus and he gives her another set of instructions to pass on to the disciples.

Contradiction: Mat 28:16

98. Did Jesus appear to twelve disciples after his resurrection (1 Corinthians 15:5), or was it to eleven (Matthew 27:3-5; 28:16; Mark 16:14; Luke 24:9,33; Acts 1:9-26)?

(Category: misread the text)

There is no contradiction once you notice how the words are being used. In all the references given for eleven disciples, the point of the narrative account is to be accurate at that particular moment of time being spoken of. After the death of Judas there were only eleven disciples, and this remained so until Matthias was chosen to take Judas' place.

In 1 Corinthians 15:5 the generic term 'the Twelve' is therefore used for the disciples because Matthias is also counted within the Twelve, since he also witnessed the Death and Resurrection of Jesus Christ, as the passage pointed out by Shabbir records in Acts 1:21-22.

Contradiction: Mat 28:17

89. Upon Jesus' instructions, did the disciples return to Galilee immediately (Matthew 28:17), or after at least 40 days (Luke 24:33, 49; Acts 1:3-4)? } }

(Category: didn't read the entire text and misquoted the text)

This supposed contradiction asks when the disciples returned to Galilee after the crucifixion. It is argued from Matthew 28:17 that they returned immediately, and from Luke 24:33 and 49, and Acts 1:4 that it was after at least 40 days. However both of these assumptions are wrong.

It would appear that Jesus appeared to them many times; sometimes individually, sometimes in groups, and as the whole group gathered together, and also at least to Paul and Stephen after the Ascension (see 1 Corinthians 15:5-8, and Acts 7:55-56). He appeared in Galilee and Jerusalem and other places. Matthew 28:16-20 is a summary of all the appearances of Christ, and it is for this reason that it is not advisable to overstress chronology in this account, as Shabbir seems to have done.

The second argument in this seeming contradiction is an even weaker argument than the one I have responded to above. This is because Shabbir has not fully quoted Acts 1:4 which says;

'On one occasion, while he was eating with them, he gave them this command: "Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about."'

Now the author of Acts, Luke in this passage does not specify when Jesus said this. However in his gospel he does the same thing as Matthew and groups together all the appearances so again it would be unwise to read too much chronologically into the passage of Luke 24:36-49. However it is apparent from the Gospels of Matthew and John that some of the disciples at least did go to Galilee and encounter Jesus there; presumably after the first encounter in Jerusalem and certainly before the end of the forty day period before Christ's Ascension into Heaven.

Critics Ask: Mat 28:5

MATTHEW 28:5 —Why does Matthew say there was only one angel at the tomb when John says there were two?

PROBLEM: Matthew 28:5 refers to the “angel” at the tomb after Jesus’ resurrection, and yet John says there were “two angels” there ( John 20:12 )?

SOLUTION: Matthew does not say there was only one angel. John says there were two, and wherever there are two there is always one; it never fails! The critic has to add the word “only” to Matthew’s account in order to make it contradictory. But in this case, the problem is not with what the Bible actually says, but with what the critic adds to it.

Matthew probably focuses on the one who spoke and “said to the women, `Do not be afraid’ ” ( Matt. 28:5 ). John referred to how many angels they saw; “and she saw two angels” ( John 20:12 ).   

Critics Ask: Mat 28:9

MATTHEW 28:9 —To whom did Christ appear first, the women or His disciples?

PROBLEM: Both Matthew and Mark list women as the first ones to see the resurrected Christ. Mark says, “He appeared first to Mary Magdalene” ( 16:9 ). But Paul lists Peter (Cephas) as the first one to see Christ after His resurrection ( 1 Cor. 15:5 ).

SOLUTION: Jesus appeared first to Mary Magdalene, then to the other women, and then to Peter. The order of the twelve appearances of Christ goes as follows :   

THE ORDER OF THE TWELVE APPEARANCES OF CHRIST   

PERSON(S) SAW HEARD TOUCHED OTHER   

EVIDENCE   

1. Mary X X X Empty tomb   

( John 20:10- 18 )

2. Mary &   

Women   

( Matt. 28:1- 10 ) X X X Empty tomb   

*

3. Peter X X Empty tomb,

( 1 Cor. 15:5 ) Clothes   

4. Two Disciples X X Ate with Him   

( Luke 24:13- 35 )

**   

5. Ten Apostles X X X Saw wounds, Ate food   

( Luke 24:36-49 ; John 20:19-23 )   

**   

6. Eleven X X X Saw wounds Apostles ( John 20:24- 31 )   

7. Seven X X Ate food Apostles ( John 21 )   

8. All Apostles X X ( Matt. 28:16- 20 ; Mark 16:14-18 )   

*   

9. 500 Brethren X X ( 1 Cor. 15:6 )   

*   

10. James X X ( 1 Cor. 15:7 )   

11. All Apostles X X Ate with Him ( Acts 1:4-8 )   

12. Paul X X ( Acts 9:1-9 ; 1 Cor. 15:8 )

* Implied   

** Offered Himself to be touched   

** Offered Himself to be touched   

* Implied   

* Implied

Paul was not giving a complete list, but only the important one for his purpose. Since    only men’s testimony was considered legal or official in the 1st century, it is    understandable that the apostle would not list the women in his defense of the    resurrection here.

Critics Ask: Mat 28:18

MATTHEW 28:18-20 —How can three persons be God when there is only one God?

PROBLEM: Matthew speaks of the “Father, Son, and Holy Spirit” all being part of one “name.” But these are three distinct persons. How can there be three persons in the Godhead when there is only “one God” ( Deut 6:4 ; 1 Cor. 8:6 )?

SOLUTION: God is one in essence, but three in Persons. God has one nature, but three centers of consciousness. That is, there is only one What in God, but there are three Whos.There is one It, but three I’s. This is a mystery, but not a contradiction. It would be contradictory to say God was only one person, but also was three persons. Or that God is only one nature, but that He also had three natures. But to declare, as orthodox Christians do, that God is one essence, eternally revealed in three distinct persons is not a contradiction.   

Critics Ask: Mat 28:19

MATTHEW 28:18-20 —How can three persons be God when there is only one God?

PROBLEM: Matthew speaks of the “Father, Son, and Holy Spirit” all being part of one “name.” But these are three distinct persons. How can there be three persons in the Godhead when there is only “one God” ( Deut 6:4 ; 1 Cor. 8:6 )?

SOLUTION: God is one in essence, but three in Persons. God has one nature, but three centers of consciousness. That is, there is only one What in God, but there are three Whos.There is one It, but three I’s. This is a mystery, but not a contradiction. It would be contradictory to say God was only one person, but also was three persons. Or that God is only one nature, but that He also had three natures. But to declare, as orthodox Christians do, that God is one essence, eternally revealed in three distinct persons is not a contradiction.   

Evidence: Mat 28:9

QUESTIONS & OBJECTIONS

"There are contradictions in the resurrection accounts. Did Christ appear first to the women or to His disciples?"

Both Matthew and Mark list women as the first to see the resurrected Christ. Mark says, "He appeared first to Mary Magdalene" ( Mat 16:9 ). But Paul lists Peter (Cephas) as the first one to see Christ after His resurrection ( 1Co 15:5 ).

Jesus appeared first to Mary Magdalene, then to the other women, and then to Peter. Paul was not giving a complete list, but only the important one for his purpose. Since only men's testimony was considered legal or official in the first century, it is understandable that the apostle would not list the women as witnesses in his defense of the resurrection here.

The order of the appearances of Christ is as follows:

CHRIST'S RESURRECTION APPEARANCES

APPEARED TO/REFERENCES:

1. Mary Joh 20:10-18

2. Mary and women Mat 28:1-10

3. Peter 1Co 15:5

4. Two disciples Luk 24:13-35

5. Ten apostles Luk 24:36-49 ; Joh 20:19-23

6. Eleven apostles Joh 20:24-31

7. Seven apostles John 21

8. All apostles Mat 28:16-20 ; Mar 16:14-18

9. 500 brethren 1Co 15:6

10. James 1Co 15:7

11. All apostles Act 1:4-8

12. Paul Act 9:1-9 ; 1Co 15:8

If Jesus was not God, He would have been transgressing the Law of God by receiving their worship.

Evidence: Mat 28:19

POINTS FOR OPEN AIR PREACHING

Make the Bullet Hit the Target

It is obvious from Scripture that God requires us not only to preach to sinners, but also to teach them. The servant of the Lord must be " able to teach, patient, in meekness instructing" those who oppose them ( 2Ti 2:24-25 ). For a long while I thought I was to leap among sinners, scatter the seed, then leave. But our responsibility goes further. We are to bring the sinner to a point of understanding his need before God. Psa 25:8 says, " Good and upright is the LORD: therefore will he teach sinners in the way." Psa 51:13 adds, " Then will I teach transgressors your ways; and sinners shall be converted to you." The Great Commission is to teach sinners: " teach all nations... teaching them to observe all things" ( Mat 28:19-20 ). The disciples obeyed the command " daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ" ( Act 5:42 ; emphasis added). The " good-soil" hearer is he who " hears...and understands" ( Mat 13:23 ). Philip the evangelist saw fit to ask his potential convert, the Ethiopian, " Do you understand what you are reading?" Some preachers are like a loud gun that misses the target. It may sound effective, but if the bullet misses the target, the exercise is in vain. He may be the largest-lunged, chandelier-swinging, pulpit-pounding preacher this side of the Book of Acts. He may have great teaching on faith, and everyone he touches may fall over, but if the sinner leaves the meeting failing to understand his desperate need of God’s forgiveness, then the preacher has failed. He has missed the target, which is the understanding of the sinner. This is why the Law of God must be used in preaching. It is a " schoolmaster" to bring " the knowledge of sin." It teaches and instructs. A sinner will come to " know His will, and approve the things that are more excellent," if he is " instructed out of the Law" ( Rom 2:18 ). See Act 20:21 footnote.

" We cannot pick and choose which commands of our Lord we will follow. Jesus Christ’s last command to the Christian community was, ‘You are to go into all the world and preach the Good News to everyone, everywhere’ ( Mar 16:15 ; TLB). This command, which the Church calls the Great Commission, was not intended merely for the eleven remaining disciples, or just for the apostles or for those in present times who may have the gift of evangelism. This command is the duty of every man and woman who confesses Christ as Lord." Dr. Bill Bright

" Men are mirrors, or ‘carriers’ of Christ to other men. Usually it is those who know Him who bring Him to others. That’s why the Church, the whole body of Christians showing Him to one another, is so important. It is so easy to think that the Church has a lot of different objects—education, building, missions, holding services...The Church exists for no other purpose but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became man for no other purpose. It is even doubtful, you know, whether the whole universe was created for any other reason." C. S. Lewis

Introduction / Outline

Robertson: Matthew (Book Introduction)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Book Introduction)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Outline)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Book Introduction)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 28 (Chapter Introduction)

Overview

Mat 28:1, Christ’s resurrection is declared by an angel to the women; Mat 28:9, He himself appears unto them; Mat 28:11, The chief priests give the soldiers money to say that he was stolen out of his sepulchre; Mat 28:16, Christ appears to his disciples, Mat 28:18. and sends them to baptize and teach all nations.

Poole: Matthew 28 (Chapter Introduction)

CHAPTER 28

MHCC: Matthew (Book Introduction)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 28 (Chapter Introduction)

(Mat 28:1-8) Christ's resurrection.

(Mat 28:9, Mat 28:10) He appears to the women.

(Mat 28:11-15) Confession of the soldiers.

(Mat 28:16-20) Christ's commission to his disciples.

Matthew Henry: Matthew (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 28 (Chapter Introduction)

In the foregoing chapters, we saw the Captain of our salvation engaged with the powers of darkness, attacked by them, and vigorously attacking them; victory seemed to hover between the combatants; nay, at length, it inclined to the enemies' side, and our Champion fell before them; behold, God has delivered his strength into captivity, and his glory into the enemies' hand. Christ in the grave is like the ark in Dagon's temple; the powers of darkness seemed to ride masters, but then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine, Psa 78:61, Psa 78:65. The prince of our peace is in this chapter rallying again, coming out of the grave, a Conqueror, yea, more than a conqueror, leading captivity captive; though the ark be a prisoner, Dagon falls before it, and it proves that none is able to stand before the holy Lord God. Now the resurrection of Christ being one of the main foundations of our religion, it is requisite that we should have infallible proofs of it; four of which proofs we have in this chapter, which are but a few of many, for Luke and John give a larger account of the proofs of Christ's resurrection than Matthew and Mark do. Here is, I. The testimony of the angel to Christ's resurrection (Mat 28:1-8). II. His appearance himself to the women (Mat 28:9, Mat 28:10). III. The confession of the adversaries that were upon the guard (Mat 28:11-15). IV. Christ's appearance to the disciples in Galilee, and the commission he gave them (Mat 28:16-20).

Barclay: Matthew (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 28 (Chapter Introduction)

The Great Discovery (Mat_28:1-10)

The Last Resort (Mat_28:11-15)

The Glory Of The Final Promise (Mat_28:16-20)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Outline)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

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Turner, David L. "The Structure and Sequence of Matthew 24:1-41: Interaction with Evangelical Treatments." Grace Theological Journal 10:1 (Spring 1989):3-27.

Turner, Nigel. Syntax. Vol. 3 of J. H. Moulton. A Grammar of New Testament Greek. Edinburgh: T. & T. Clark, 1963.

Vawter, Bruce. "Divorce and the New Testament." Catholic Biblical Quarterly 39 (1977):528-48.

_____. "The Divorce Clauses in Mt 5, 32 and 19, 9." Catholic Biblical Quarterly 16 (1959):155-67.

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_____. S.v. "Pilate, Pontius," by J. G. Vos.

Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.