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,
Psalms 78:61,65.
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,
Matthew 28:1-8.
II. His appearance himself to the women,
Matthew 28:9,10.
III. The confession of the adversaries that were upon the guard,
Matthew 28:11-15.
IV. Christ's appearance to the disciples in Galilee, and the
commission he gave them,
Matthew 28:16-20.
The Resurrection.
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.
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 where 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
them, 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.
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
(Luke 24:6,7-44,Mk+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,
Matthew 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
(Matthew 12:40),
and to accomplish that prediction
(Hosea 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
(Revelation 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,
Acts xx. 7; 1 Cor. xvi. 2.
If the deliverance of Israel out of the land of the north superseded
the remembrance of that out of Egypt
(Jeremiah 23:7,8),
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,
Genesis 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,
Isaiah 54:7,8.
Christ arose when the day began to dawn, because then the
day-spring from on high did again visit us,
Luke 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
(Revelation 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,
Matthew 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,
Haggai 2:6,7.
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,
Ezekiel 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,
1 Samuel 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,
Matthew 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,
Psalms 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
(Matthew 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,
Matthew 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,
Psalms 76:5,9.
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 eseisthesan is the same with that which was used
for the earthquake,
Matthew 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,
Psalms 9:20.
III. The message which this angel delivered to the women,
Matthew 28:5-7.
1. He encourages them against their fears,
Matthew 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?
1 Peter 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
(Matthew 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,
2 Corinthians 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,
Romans 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,
Colossians 3:1-3,Php+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
(Matthew 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,
2 Kings 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
(1 Timothy 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,
Daniel 9:21.
We must always be ready and forward;
[1.] To obey the commands of God,
Psalms 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
to-morrow 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,
Hebrews 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,
2 Corinthians 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,
Acts 20:26,27.
IV. The women's departure from the sepulchre, to bring
notice to the disciples,
Matthew 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,
Psalms 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,
Matthew 28:9,10.
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,
Song of Solomon 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
(Matthew 28:9),
Rejoice ye, and to silence their fear
(Matthew 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,
Song of Solomon 3:4.
How beautiful were the feet of the Lord Jesus to them!
Isaiah 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,
Matthew 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
(Matthew 28:5,6);
for he will confirm the word of his messengers
(Isaiah 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,
Song of Solomon 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
(Matthew 12:50),
but he never called them so till after his resurrection, here and
John 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.
The Resurrection.
11 Now when they were going, behold, some of the watch came
into the city, and showed 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.
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
(Matthew 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,
Nehemiah 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,
Psalms 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
(Matthew 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
(Acts 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.
The Apostolic Commission.
16 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.
18 And Jesus came and spake unto them, saying, All power is
given unto me in heaven and in earth.
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:
20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end
of the world. Amen.
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
(Matthew 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,
Matthew 28:17.
Now was the time that he was seen of above five hundred brethren at
once,
1 Corinthians 15:6.
Some think that they saw him, at first, at some distance, above in the
air, ephthe epano--He was seen above, of five hundred
brethren (so they read it); which gave occasion to some to doubt,
till he came nearer
(Matthew 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
(Matthew 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
(Psalms 2:6),
inaugurated and enthroned him,
Luke 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
(John 17:2),
for the more effectual carrying on and completing our salvation. This
power he was now more signally invested in, upon his resurrection,
Acts 13:3.
He had power before, power to forgive sins
(Matthew 9:6);
but now all power is given him. He is now going to receive
for himself a kingdom
(Luke 19:12),
to sit down at the right hand,
Psalms 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,
Acts 10:36.
He has all power in heaven. He has power of dominion over the
angels, they are all his humble servants,
Ephesians 1:20,21.
He has power of intercession with his Father, in the virtue of his
satisfaction and atonement; he intercedes, not as a suppliant, but as a
demandant; Father, I will. He has all power on earth too;
having prevailed with God, by the sacrifice of atonement, he prevails
with men, and deals with them as one having authority, by the ministry
of reconciliation. He is indeed, in all causes and over all persons,
supreme Moderator and Governor. By him kings reign. All souls
are his, and to him every heart and knee must bow, and
every tongue confess him to be the Lord. This our Lord
Jesus tells them, not only to satisfy them of the authority he had to
commission them, and to bring them out in the execution of their
commission, but to take off the offence of the cross; they had no
reason to be ashamed of Christ crucified, when they saw him
thus glorified.
2. The commission he gives to those whom he sent forth; Go ye
therefore. This commission is given,
(1.) To the apostles primarily, the chief ministers of state in
Christ's kingdom, the architects that laid the foundation of the
church. Now those that had followed Christ in the regeneration, were
set on thrones
(Luke 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
(Deuteronomy 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
(Isaiah 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,
Ephesians 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. Matheteusate--"Admit them
disciples; do your utmost to make the nations Christian nations;"
not, "Go to the nations, and denounce the judgments of God against
them, as Jonah against Nineveh, and as the other Old-Testament
prophets" (though they had reason enough to expect it for their
wickedness), "but go, and disciple them." Christ the Mediator is
setting up a kingdom in the world, bring the nations to be his
subjects; setting up a school, bring the nations to be his scholars;
raising an army for the carrying on of the war against the powers of
darkness, enlist the nations of the earth under his banner. The work
which the apostles had to do, was, to set up the Christian religion in
all places, and it was honourable work; the achievements of the mighty
heroes of the world were nothing to it. They conquered the nations for
themselves, and made them miserable; the apostles conquered them for
Christ, and made them happy.
[3.] Their instructions for executing this commission.
First, They must admit disciples by the sacred rite of
baptism; "Go into all nations, preach the gospel to them, work
miracles among them, and persuade them to come in themselves, and bring
their children with them, into the church of Christ, and then admit
them and theirs into the church, by washing them with water;" either
dipping them in the water, or pouring or sprinkling water upon them,
which seems the more proper, because the thing is most frequently
expressed so, as
Isaiah 44:3,
I will pour my Spirit on thy seed. And,
Titus 3:5,6,
Which he shed on us abundantly. And,
Ezekiel 36:25,
I will sprinkle clean water upon you. And,
Isaiah 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
(2 Corinthians 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,
Acts 8:16,19:5.
In baptism we assent, as Peter did, Thou art Christ, the Son
of the living God
(Matthew 16:16),
and consent, as Thomas did, My Lord, and my God,
John 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
(Matthew 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 teach 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,
Ephesians 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--ego eimi. As God sent
Moses, so Christ sent his apostles, by this name, I am; for he
is God, to whom past, present, and to come, are the same. See
Revelation 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,
John 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,
Daniel 10:21.
I am with you, and not absent from you, not at a
distance; I am a very present help,"
Psalms 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 hemeras--all days, every day. "I will be
with you on sabbath days and week days, fair days and foul days, winter
days and summer days." There is no day, no hour of the day, in which
our Lord Jesus is not present with his churches and with his ministers;
if there were, that day, that hour, they were undone. Since his
resurrection he had appeared to them now and then, once a week
it may be, and scarcely that. But he assures them that they shall have
his spiritual presence continued to them without intermission. Wherever
we are the word of Christ is nigh us, even in our mouth, and the
Spirit of Christ nigh us, even in our hearts. The God of
Israel, the Saviour, is sometimes a God that hideth
himself
(Isaiah 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,"
Revelation 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.
Matthew Henry "Verse by Verse Commentary for 'Matthew' Matthew Henry Bible Commentary".
.