Matthew 28 Commentary

Then the eleven disciples went - When the women went and told them that they had seen the Lord, and that he had promised to meet them in Galilee. From the eleventh to the fifteenth verse inclusive, should be read in a parenthesis, as the sixteenth verse is the continuation of the subject mentioned in the tenth. Verse 17 But some doubted - That is, Thomas only at first doubted. The expression simply intimates, that they did not all believe at that time. See the same form noticed on Mat 26:8 (note), and Mat 27:44 (note). Verse 18 And Jesus came and spake unto them - It is supposed by some that the reason why any doubted was, that when they saw Jesus at first, he was at a distance; but when he came up, drew near to them, they were fully persuaded of the identity of his person. All power is given unto me - Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is represented to be, his having authority or right in heaven to send down the Holy Spirit - to raise up his followers thither - and to crown them in the kingdom of an endless glory: in earth, to convert sinners; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and possessing all the authority in heaven and earth? - i.e. all the power and authority by which both empires are governed? Verse 19 Go ye therefore - Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I please: - teach, μαθητευσατε, make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Mat 3:16. - See the note on Mat 3:6, and particularly on Mar 16:16 (note). In the name of the Father, etc. - Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honor of that Being in whose name it is administered; but this consecration can never be made to a creature; therefore the Father, and the Son, and the Holy Spirit, are not creatures. Again, baptism is not made in the name of a quality or attribute of the Divine nature; therefore the Father, and the Son, and the Holy Spirit, are not qualities or attributes of the Divine nature. The orthodox, as they are termed, have generally considered this text as a decisive proof of the doctrine of the holy Trinity: and what else can they draw from it? Is it possible for words to convey a plainer sense than these do? And do they not direct every reader to consider the Father, the Son, and the Holy Spirit, as three distinct persons? "But this I can never believe." I cannot help that - you shall not be persecuted by me for differing from my opinion. I cannot go over to you; I must abide by what I believe to be the meaning of the Scriptures. Dr. Lightfoot has some good thoughts on this commission given to the apostles: - "I. Christ commands them to go and baptize the nations: but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that, according to the command of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee. "II. He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews, they baptized only in the name of Jesus. See Act 2:38; Act 8:16; Act 19:5. For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews. Of the same nature is that apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others they deny and abjure Jesus of Nazareth. It belonged to the apostles, therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ would be introduced without delay or scruple. Moses, (in Exo 6:14 ), going about to reckon up all the tribes of Israel, goes no farther than the tribe of Levi; and takes up with that to which his business and story at that present related. In like manner, the apostles, for the present, baptize in the name of Jesus, and bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost. "III. Among the Jews, the controversy was about the true Messias; among the Gentiles, about the true God. It was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindicated to be the true Messias. Among the Gentiles, in the name of the Father, and of the Son, and of the Holy Ghost, that they might be hereby instructed in the doctrine of the true God. - Let this be particularly noted. "IV. The Jews baptized proselytes into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The apostles baptize the Jews into the name of Jesus the Son, and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost. "V. The Father hath revealed himself in the old covenant; the Son in the new; in human flesh by his miracles, doctrine, resurrection and ascension; the Holy Ghost in his gifts and miracles. Thus the doctrine of the ever blessed Trinity grew by degrees to full maturity. For the arriving to the acknowledgment of which, it was incumbent upon all who professed the true God to be three in one to be baptized into his name." Lightfoot's Works, vol. ii. p. 274. Verse 20 Teaching them to observe all things - Men are ignorant of Divine things, and must be taught. Only those can be considered as proper teachers of the ignorant who are thoroughly instructed in whatsoever Christ has commanded. Persons who are entrusted with the public ministry of the word should take care that they teach not human creeds and confessions of faith, in place of the Sacred Writings; but those things, and those only, which Jesus has commanded. And, lo, I am with you alway - και ιδου εγω μεθ' ὑμων ειμι πασας τας ἡμερας - literally, Behold, I am with you every day. A minister of Christ should consider, that while his soul simply and uniformly follows Jesus, he shall be made a constant instrument of bringing many sons and daughters to glory. The dark, it is true, must be enlightened, the ignorant instructed, the profligate reclaimed, the guilty justified, and the unholy sanctified; and who is sufficient for this work? He with whom the Son of God is Every Day, and none other. Unto the end of the world - Some translate, ἑως της συντελειας του αιωνος, to the end of this age; meaning the apostolic age, or Jewish dispensation; and then they refer the promise of Christ's presence to the working of miracles, and explain this by Mar 16:17-19. By my name they shall cast out demons, etc., etc. But though the words are used in this sense in several places, see Mat 13:39, Mat 13:40, Mat 13:49; Mat 24:3, yet it is certain they were repeatedly used among the primitive ecclesiastical writers to denote the consummation of all things; and it is likely that this is the sense in which they are used here, which the Anglo-Saxon has happily expressed: - And I, be with you all days, until world ending; and this is indispensably necessary, because the presence and influence of Jesus Christ are essentially requisite in every age of the world, to enlighten, instruct, and save the lost. The promise takes in not only the primitive apostles, but also all their successors in the Christian ministry, as long as the earth shall endure. Amen - This word is omitted by some of the oldest and most authentic MSS., and by some versions and fathers. When it is considered that the word amen simply means so be it! we may at once perceive that it could not be added by our Lord. For our Lord could not pray that his own will might be done, or his own promise fulfilled. The word is, therefore, utterly impertinent as a part of the sacred text, and could neither have been added by our Lord, nor by the evangelist. The amens at the end of the sacred books have no other authority than what they derive from the transcribers of copies; and, at best, are only to be considered as the pious wish of the writer, or of the Church, that the promises contained in the sacred volume may be accomplished. Indeed, it seems often to have no other meaning than our finis at the end of our books. In the MSS. and versions there are various subscriptions, or epigraphs, to this Gospel: the following are the principal: - "The Gospel according to Matthew - written by him in Jerusalem - in Palestine - in the east - in the Hebrew dialect - in Hebrew - eight years after the ascension of Christ - interpreted by John - by James the brother of the Lord." The subscription in some copies of the Arabic version is very full: "The end of the copy of the Gospel of Matthew the Apostle. He wrote it in the land of Palestine, by inspiration of the Holy Spirit, in the Hebrew tongue, eight years after the bodily ascension of Jesus the Messiah into heaven, in the first year of the reign of Claudius Caesar, king of Rome." These are sufficient to show how little credit should be attached to the subscriptions found at the end of the sacred books, either in the MSS., or in the versions. 1. In concluding my notes on this evangelist, I cannot express myself better than in the words of the late Mr. Wakefield, to whom this commentary has been in many instances indebted. "I have now finished my observations on the Gospel of Matthew: a piece of history, it must be acknowledged, the most singular in its composition, the most wonderful in its contents, and the most important in its object, that was ever exhibited to the notice of mankind. For simplicity of narrative, and an artless relation of facts, without any applause or censure, or digressive remarks, on the part of the historian, upon the characters introduced in it; without any intermixture of his own opinion, upon any subject whatsoever; and for a multiplicity of internal marks of credibility, this Gospel certainly has no parallel among human productions." 2. One thing the pious and intelligent reader has, no doubt, already noticed: there is not one truth, or doctrine, in the whole oracles of God, which is not taught in this evangelist. The outlines of the whole spiritual system are here correctly laid down: even Paul himself has added nothing; he has amplified and illustrated the truths contained in this Gospel; but, even under the direct inspiration of the Holy Ghost, neither he nor any other of the apostles have brought to light any one truth, the prototype of which has not been found in the words or acts of our blessed Lord, as related by Matthew, in the work which has already passed under review. The Gospel by St. Matthew is the grand text-book of Christianity; the other Gospels are collateral evidences of its truth, and the apostolic epistles are comments on the text. In the commencement of this work, I stated my wish, "to assist my fellow laborers in the vineyard to lead men to Him who is the fountain of all excellence, goodness, truth, and happiness; - to magnify his Law, and make it honorable; - to show the wonderful provision made in his Gospel for the recovery and salvation of a sinful world; - to prove that God's great design is to make his creatures Happy; and that such a salvation as it becomes God to give, and such as man needs to receive, is within the grasp of every human soul." - General Preface, before Genesis. And having thus far done what I could, in reference to these great and important purposes, here I register my thanks to the ever-blessed God, Father, Word, and Holy Spirit, that he has permitted me to cast my mite into this sacred treasury, to add my feeble testimony to his Eternal Truth; and has spared me, in the midst of many infirmities and oppressive labors, to see the conclusion of this Gospel, a consummation which I had long devoutly wished, but which I had scarcely hoped ever to see realized. May the Divine Author of this sacred book give the reader a heart-felt experience of all the truths it contains; make and keep him wise unto salvation; build him up in this most holy faith; and give him an inheritance among the blessed, through Christ Jesus, the Friend of mankind, and the Savior of sinners, who is the object and end of this glorious system of truth! And to Him, with the Father and Eternal Spirit, be glory and dominion, thanksgiving and obedience, for ever and ever, Amen and amen!

Mark 16:1; Luke 24:1; John 20:1

MATTHEW CHAPTER 28 Verse 1. In the end of the sabbath. The word end here means the same as after the sabbath; i.e., 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, Mk 16:1,2, that it was after "the sabbath was past, and very early in the morning, at the rising of the sun;" i.e., not that the sun was risen, but that it was about to rise, or at the early break of day. Luke says, Lk 24:1 that it was very early; in the Greek, deep twilight, or when there was scarcely any light. John ( Jn 20:1 ) says, it was "early, when 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, it 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, Mk 16:1. Mark says that Salome attended them. Salome was the wife of Zebedee, and the mother of James and John. From Luke, ( Lk 24:10,) it appears that Joanna, wife of Chuza, Herod's steward, ( Lk 8:3,) was with them. These four women, Mark says, having brought sweet spices, came to anoint him. They had prepared a part of them on the evening before the Sabbath, Lk 23:56. They now completed the preparation, and bought more: or it may be that it means 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 only 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 it was as is 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. (c) "In the end" Mk 16:1, Lk 24:1, Jn 20:1 (d) "Mary Magdalene" Mt 27:56

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 xxiv. 6, 7-44; Mark xvi. 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, v. 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 ( ch. xii. 40 ), and to accomplish that prediction ( Hos. vi. 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 iii. 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. i. 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, John xx. 19, 26; 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 ( Jer. xxiii. 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, Gen. ii. 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. liv. 7, 8 . Christ arose when the day began to dawn, because then the day-spring from on high did again visit us, Luke i. 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. xxii. 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, v. 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. ii. 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, Ezek. xxxvii. 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 Sam. xiv. 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, v. 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, Ps. cxliv. 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 ( ch. xvii. 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, v. 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, Ps. lxxvi. 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, v. 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, Ps. ix. 20 . III. The message which this angel delivered to the women, v. 5-7 . 1. He encourages them against their fears, v. 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 Pet. iii. 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 ( v. 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 Cor. v. 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. x. 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. iii. 1-3 ; Phil. iii. 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 ( v. 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 vii. 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 Tim. ii. 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. ix. 21 . We must always be ready and forward; [1.] To obey the commands of God, Ps. cxix. 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, Heb. ii. 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 Cor. iv. 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 xx. 26, 27 . IV. The women's departure from the sepulchre, to bring notice to the disciples, v. 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, Ps. ii. 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, v. 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, Cant. vi. 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 ( v. 9 ), Rejoice ye, and to silence their fear ( v. 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, Cant. iii. 4 . How beautiful were the feet of the Lord Jesus to them! Isa. lii. 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, v. 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 ( v. 5, 7 ); for he will confirm the word of his messengers ( Isa. xliv. 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, Cant. vii. 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 ( ch. xii. 50 ), but he never called them so till after his resurrection, here and John xx. 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.

An angel of the Lord had rolled away the stone and sat upon it - 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.

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 here rendered 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. It is not said that he was sitting when he appeared to the women: from Luke it would rather appear that he was standing. (1) "there was" or "there had been"

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, Acts 1:10, Dan 7:9, Rev 3:4, 6, 4:4, 7:13, 14. White, among the Jews, was the symbol of purity, or innocence. (e) "countenance" Ps 104:4, Eze 1:4-14, Dan 10:6, Rev 1:14-15

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.

And the angel answered and said, etc. This was not on the outside of the tomb, for Matthew does not say that the angel appeared to the women then, 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," Mk 16:6. Luke says, ( Lk 24:3,4 ) "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: (1.) That 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 there. 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 a man. Answer. Angels, in the Scriptures, from appearing in the form of men, are often called as they appear, and are mentioned as men. See Gen 18:2,16,22, 19:1,5. Fear not ye. The cause of their fear was doubtless the appearance of the angels; or the word fear may be taken in a wider sense, and mean agitated or troubled. Thus, 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. (f) "angel" Heb 1:14 (g) "for I know" Ps 105:3,4

Come, see the place where the Lord lay - 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, John 20:12, this being one of the two angels there mentioned.

He is risen, as he said. He had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it, Mt 16:21, 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 more than a hundred 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 our Lord lay. (h) "he said" Mt 27:63

There shall ye see him - 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.

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. (i) Lk 24:34, 1Cor 15:4 (k) Mt 28:16,17

And they departed quickly. Joyful at the news, and wishing to impart it to all, they fled to find the disciples, and tell them that the Lord was risen. With fear and great joy. Fear (1) at the wonderful scenes which they had witnessed--the stone rolled away, and the presence of an angel; (2) a 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 belief 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 here used. And did run, etc. 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.

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

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, Jn 20:14. Afterwards 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 world "hail" here, is rejoice; a term of salutation connected with the idea of joy--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 2Kgs 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. Mt 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 honour which was due to God, agreeably to Jn 5:23. (l) "All hail" Jn 20:19

Go tell my brethren - I still own them as such, though they so lately disowned and forsook me.

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 Lk 5:8, Jud 6:22, 23, 13:21,22. The women were in like manner alarmed when they saw Jesus, believing him now peculiarly 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 here used, "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 farther to silence the fears of the women, and 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. (m) "brethren" Heb 2:11

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. Shewed unto the Chief Priests. To Annas and Caiaphas.

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 ( v. 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. vi. 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, Ps. lxix. 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 ( v. 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 xii. 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.

And when they were assembled, etc. 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 farther plain that the disciples would affirm that he was raised. 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. 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, and 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.

Say, his disciples came by night, and stole him while we slept - 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?

(n) "stole him away" Mt 26:64

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

This saying is--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, i.e., about thirty 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 favour of any ancient fact. Let it be considered, (1.) that he had often foretold his own death and resurrection. See Mt 12:40, 16:21, 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 priest did not dare to call that in question. They laboured, 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 sixty 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 they 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 them asleep; or, if they should, how was it possible to remove the stone and the body, without awaking one of their number? (5.) The regularity and order of the grave-clothes ( Jn 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 was perfectly natural. (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 priest 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 forty days. There were enough of them to bear witness. Law commonly requires not more than one or two competent witnesses; but here were twelve 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 ex- pressed 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 honour; no pleasure. They gave themselves up to great and unparalleled sufferings: going, from land to land; crossing almost every sea; and 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 naught? 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 fifty days after his resurrection, Acts 2:41. Multitudes of other Jews believed during the lives of the apostles. Thousands of Gentiles believed also, and in three hundred years the belief that Jesus rose had spread over and changed the whole Roman empire. Had the apostles 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.

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

Then the eleven disciples. Judas was dead, leaving but eleven of the original number of the apostles. Into a mountain where Jesus had appointed them. This appointment is recorded in Mt 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. (o) "Then the eleven" Mt 26:32

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

They worshipped him. Paid him honour as the Messiah. But some doubted. As, for example, Thomas, ( Jn 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; and 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. (p) "they saw him" Mt 16:28

All power is given to me - Even as man. As God, he had all power from eternity.

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 Jn 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, 1Cor 15:25-27, Jn 5:22,23, Php 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. (q) "power" Ps 2:6, 89:19, 110:1-3, Is 9:6,7, Dan 7:14, Mt 11:27, Lk 1:32 Jn 17:2, Rom 14:9, Eph 1:20,21, He 2:8, 1Pet 3:22, Rev 11:15

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

Go ye therefore. Because all power is mine, go. I can defend you. The world is placed under my control. It is redeemed. It is given me in promise by my Father, as the purchase of my death. Though you are weak, yet I am strong. Though you will encounter many troubles and dangers, yet I can defend you. Though you die, yet I live, and the work shall be accomplished. Teach all nations. The word rendered teach, here, is not the one that is usually so translated in the New Testament. This word properly means disciple, or make disciples of, all nations. This was to be done, however, by teaching them, and by administering the rite of baptism. All nations. The gracious commission was the foundation of the authority to go to the Gentiles. The Jews had expected that the offers of life, under the Messiah, would be confined to their own nation. Jesus broke down the partition wall, and commissioned his disciples to go everywhere, and bring the world to the knowledge of himself. Baptizing them. Applying to them water, as an emblem of the purifying influences of the Christian religion through the Holy Spirit, and solemnly devoting them to God. In the name, etc. This phrase does not mean, here, by the authority of the Father, etc. To be baptized in the name of the Father, etc., is the same as to be baptized unto the Father; as to believe on the name of Christ is the same as to believe on Christ. Jn 1:12, 2:23, 3:18, 1Cor 1:13. To be baptized unto anyone is publicly to receive and adopt him as a religious teacher or lawgiver; to receive his system of religion. Thus the Jews were baptized "unto Moses" 1Cor 10:2. That is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks, ( 1Cor 1:13 ) "Were ye baptized in the name of Paul?" --i.e., Were you devoted to Paul by this rite? Did you bind yourselves to him, and give yourselves away to him, or to God? So to be baptized in the name of the Father, etc., means publicly, by a significant rite, to receive the system of religion, to bind the soul to obey his laws; to be devoted to him; to receive, as the guide and comforter of the life, his system of religion; to obey his laws, and trust to his promises. To be baptized unto the Son, in like manner, is to receive him as the Messiah--our Prophet, Priest, and King; to submit to his laws, and to receive him as the Saviour of the soul. To be baptized unto the Holy Ghost is to receive him publicly as the Sanctifier, Comforter, and Guide of the soul. The meaning, then, may be thus expressed: Baptizing them unto the Father, Son, and Holy Ghost, by a solemn profession of the only true religion, and by a solemn devotion to the service of the sacred Trinity. The union of these three names in the form of baptism proves that the Son and Holy Ghost are equal with the Father. Nothing would be more absurd or blasphemous than to unite the name of a creature --a man or an angel--with the name of the ever-living God, in this solemn rite. If Jesus was a mere man or an angel, as is held by many who deny his Divinity; and if the Holy Ghost was a mere attribute of God; then it would have been the height of absurdity to use a form like this, or to direct the apostles to baptize men unto them. How absurd would be the direction--nay, now blasphemous to have said, "Baptize them unto God, and unto Paul, and unto the wisdom or power of God!" Can we believe that our Saviour would have given a direction so absurd as this? Yet, unless he himself was Divine, and the Holy Spirit was Divine, Jesus gave a direction substantially the same as this. The form of baptism, therefore, has been always understood as an irrefragable argument for the doctrine of the Trinity, or that the Son and Holy Spirit are equal with the Father. (r) "Go ye" Mk 16:15 (1) "teach" or, "make disciples", or "Christians" of all nations (s) "all nations" Isa 52:10, Rom 10:18

Lo, I am with you. That is, by my Spirit, my providence, my attending counsel and guidance. I will strengthen, assist, and guide you. This also proves that Christ is Divine. If a mere man, or a creature of the highest order, how could he promise to be with his disciples always --or at all? They would be scattered far and wide. His disciples would greatly increase. If he was with them always, he was God; for no finite creature could thus be present with many men scattered in different parts of the world. Unto the end of the world. The word rendered world, here, sometimes means age or state; and by some it has been supposed to mean, I will be with you until the end of this age, or during the continuance of the Jewish state, to the destruction of Jerusalem. But as the presence of Christ was no less necessary after that than before, there seems to be no propriety in limiting the promise to his own age. It may, therefore, be considered as a gracious promise to aid, strengthen, guide, and defend all his disciples, but more especially his ministers, to the end of time. (t) "Teaching" Acts 2:42, 1Cor 11:2 (u) "I am with" Mt 18:20, Rev 1:18 HARMONY OF THE ACCOUNTS OF THE RESURRECTION, APPEARANCES, AND ASCENSION OF CHRIST. I. THE RESURRECTION. As there has been much difficulty felt in reconciling the accounts of the different evangelists respecting the resurrection of Christ, and as infidels have maintained that they are utterly irreconcilable, it may be proper, in closing the Notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the gospels, viz.: that the sacred narrative of an event is what it is declared to be by ALL the evangelists. That a thing is omitted by one does not prove that another is false because he has declared it; for the very object of the different gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another; for neither of them professes to relate facts in the precise order in which they occurred. The object was to relate the facts themselves. With these principles in view, which are conceded to profane historians always, let us look at the accounts which are presented in the sacred narrative respecting the resurrection, appearance, and ascension of Christ. 1. Jesus was laid in the tomb on Friday evening, having been wrapped in linen with myrrh and aloes, in a hurried manner, Jn 19:39,40. The women, not apprized of that, or desiring to testify their regard farther, prepared spices on the same evening to embalm him, Lk 23:56. As it was too late that night to complete the preparation, they deferred it till the first day of the week, resting on the sabbath, Lk 23:56. 2. On the first day of the week, early, the women completed their preparation--purchased more spices, and properly mixed them to make an unguent to anoint the bandages in which the body was rolled, Mk 16:1. Or this may refer to the same purchase as is mentioned by Luke. They had bought them--i.e., on Friday evening. 3. They came to the sepulchre just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was "in the end of the sabbath, as it began to dawn toward the first day of the week," Mt 28:1. "Very early in the morning, at the rising of the sun;" or as the sun was about to rise, Mk 16:2. "Very early in the morning," Lk 24:1. "Early, when it was yet dark," Jn 20:1. 4. The persons who came were Mary Magdalene, ( Mt 28:1, Jn 20:1 ); Mary, the mother of James and John, ( Mt 28:1, Lk 24:10, Mk 15:40 ); Salome, the wife of Zebedee, and mother of James and John, (compare Mt 27:56, Mk 15:40; Joanna, the wife of Chuza, Herod's steward, (compare Lk 24:10, 8:3 ) and certain others not specified, ( Lk 24:1,10.) 5. The object of their coming: (1.) To see the sepulchre, Mt 28:1. (2.) To embalm him, or to finish embalming him, Mk 16:1, Lk 24:1. 6. While on the way, they inquired who should roll away the stone for them, that they might have access to the body of Jesus, Mk 16:3. 7. When they arrived, they found there had been an earthquake, or shaking of the tomb, so that the stone was rolled away, Mt 28:2, Mk 16:4. 8. The angel, who rolled the stone away, had sat down on it, and appeared to the keepers, and frightened them; though he did not appear in this place to the women, but only to the keepers, Mt 28:2-4. At that time probably our Saviour had risen--how long before the women came there, is not known, and cannot be ascertained. 9. When they came there, Mary Magdalene, greatly agitated with the appearance, and probably supposing that the body had been stolen, left the other women, and ran to the city, at the distance of half a mile, to inform the disciples, Jn 20:2. 10. While Mary was gone, the others probably looked round the garden in search of the body, and then came and examined the sepulchre to see if it was not there. The tomb was large, and they entered into it. There the angel spake unto them, Mt 28:5. "They saw a young man"--i. e. an angel in the appearance of a young martin,, sitting on the right side," Mk 16:5. When they entered he was sitting; as they entered he rose and stood, Lk 24:4. Luke adds that there was another with him, Lk 24:4; this other one was not seen when they entered into the sepulchre, at the time mentioned by Mark; but was seen when they had fully entered in, as mentioned by Luke. 11. The angel charged them to go and tell the disciples and Peter, ( Mt 28:7, Mk 16:7 ) and to assure them that he would see them in Galilee. The angel also reminded them of what Jesus had said when they were in Galilee, Lk 24:6,7. 12. They went immediately towards the city, yet taking a different way from the one Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John, Mt 28:8, Mk 16:8. "Neither said they anything to any man," Lk 24:9,10. In Lk 24:10, it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke affirms that they were together when they told them, but that the information was given by them, though perhaps at different times. 13. While they were gone, Mary Magdalene returned to the sepulchre, following Peter and John, who came running, Jn 20:2-9. They examined the sepulchre, and found that the body was really gone; but as yet they did not know the reason, not having seen the other women to whom the angel had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of his removal. 14. Peter and John then left the sepulchre, returned home, and left Mary alone, Jn 20:10. 15. While Mary was there alone, she looked into the sepulchre, and saw two angels, probably the same that had appeared to the other women, Jn 20:11-13. 16. Jesus appeared to Mary while she was alone at the sepulchre, Jn 20:14-18. Thus, according to Mark, ( Mk 16:9,); he appeared to Mary Magdalene " first." 17. Mary then went to tell the disciples that she had seen him, but they did not fully believe her, Jn 20:18, Mk 16:10,11. 18. Afterwards Jesus appeared to the other women, Mt 28:9. "As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seem, in Matthew, to be immediately after they left the sepulchre the first time. But many critics observe, that the words "to tell his disciples" are wanting in many manuscripts, and of doubtful authority. It may be farther said, that the words "as they were going" might have been rendered, " after they were gone." They do not imply, of necessity, that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he had appeared to Mary Magdalene. They would probably return to the garden after they had informed the disciples, and linger around there that they might ascertain what had become of him, or learn whether he had been seen by any one. It was then, probably after they had been away and returned, and after he had been seen by Mary, that they saw him. II. APPEARANCES OF JESUS AFTER THE RESURRECTION. 1. To Mary Magdalene, Jn 20:14, Mk 16:9. 2. To the other women, Mt 28:9. 3. To Peter, 1Cor 15:5, Lk 24:34. 4. To two disciples as they were going to Emmaus, Mk 16:12. Lk 24:13-32. 5. The same day at evening, to the apostles, in the absence of Thomas, 1Cor 15:5, Mk 16:14, Lk 24:36, Jn 20:19,24. 6. To the apostles when Thomas was present, Jn 20:24-29. 7. In Galilee, at the sea of Tiberias, to Peter, Thomas, Nathanael, James, and John, and two others, Jn 21:1-14. This is said to be the third time that he showed himself to the disciples--i.e., to the apostles--when they were assembled together, Jn 21:14. 8. To the disciples on a mountain in Galilee, Mt 28:16. 9. To more than five hundred brethren at once, 1Cor 15:6. 10. To James, one of the apostles, 1Cor 15:7. 11. To all the apostles assembled together, 1Cor 15:7. He was seen by them forty days after he rose--probably conversing with them familiarly. 12. To the apostles at his ascension, Lk 24:50,51, Acts 1:9,10. 13. To Paul, 1Cor 15:8, Acts 9:3,4,5, 22:6-10. III THE ASCENSION. 1. It was forty days after his resurrection, Acts 1:3. 2. He ascended from the Mount of Olives, near Bethany, Lk 24:50, Acts 1:12 3. It was in the presence of all the apostles, Lk 24:50 Acts 1:9,10 4. He was received into a cloud, and ascended to heaven, Acts 1:9,11, Lk 24:51, Eph 1:20-22.