Matthew 28:18

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!

, 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.

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

f Christ’s Ascension; Mark 16:14-20 (3rd Sermon) I. THE DISCIPLES' HARDNESS OF HEART. 1 In few words, St. Mark sums up in this Gospel all that Christ did during the forty days after his resurrection until he ascended into heaven. Not all the words of Christ, as here recorded, were spoken at the same time. Some persons have doubted the authenticity of this chapter because it does not seem to harmonize with the other Gospels. It relates the incident of the Lord's upbraiding the disciples for their unbelief, and that of his commanding them to preach the Gospel, as though the two utterances were spoken at the same time, while the other Evangelists inform us of many things occurring between these two incidents. They tell us that he appeared to all of his disciples, not only once, but often, and that, during these forty days, he ate and drank with them that they might no longer doubt his resurrection. The upbraiding of the disciples took place shortly after his resurrection, between Easter and the eighth day following. After they had all seen the risen Saviour he took leave of them, ascending from the mountain where he had commanded them to meet him. 2 In upbraiding the disciples with their unbelief and hardness of heart Christ charges them with no small measure of weakness. He tells them that they are not only unbelieving but also stubborn to the extent that they obstinately doubt what they have heard from eye-witnesses, namely, that the Lord has risen. On the other hand, Christ shows great forbearance and kindness toward those who are not only disbelieving, but even obstinate. He does not reject or despise them for their hardness, but is patient with them. Eventually he makes them preachers of that which they, until then, did not believe themselves. He knows that, for this very reason, their testimony for him will be the stronger. They were themselves to have the experience of preaching not only to the ignorant and unbelieving, but also to the hardened, and even to their persecutors. Thus from their own experience they were to learn to bear with others, who might be likewise stubborn, though not with those who should wilfully and maliciously rage against the acknowledged truth. 3 The beloved disciples had, however, cause for their hardness of heart, which others could never have. They were Jews, and the Jewish teaching was that at Jerusalem alone should be founded that kingdom which is called the kingdom of God and of Christ. For this belief they thought they had proof and evidence from the prophets, wherein was stated, in many passages, that Christ should forever reign at Jerusalem, in the house and on the throne of David. The heathen had no promise whatever of such a kingdom. 4 Therefore, it seemed ridiculous to the Jews and incredible, yea, even offensive, that Christ should disregard Jerusalem, the priesthood and everything pertaining to the Jewish nation, and, altogether unmindful of these, send a few poor disciples who had neither a name nor fame out into the world to preach, intending thus to fulfil the glorious prophecy of nearly all the prophets, that, as Ps 68:11 says, from Jerusalem should go forth the great message and the great hosts of messengers of the Gospel into all the world. This must surely be fulfilled and become true. As Christ himself when he bade them farewell, charged his disciples not to depart from Jerusalem, but to wait for the promise of the Father, as St. Luke says in Acts 1:4-8, “until ye shall receive power, when the Holy Spirit is come upon you.” And recently on Easter Christ said: “Thus it is written, that the Christ should suffer, and rise from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem.” Lk 24:46-47. It was universally believed that when the time should come for Christ to proclaim his message to bring the world into his kingdom, he would surely consult the great men, the high priests, the rulers and the council at Jerusalem, and would do nothing without them; for was it not by the Law of Moses that the nation had its very existence? But Christ ignores the representative heads of the nation in calm assurance, and calls to himself a handful of strangers and beggars, brings them to Jerusalem and commissions them to do these things. That was offensive enough to the Jews in general, and even to the disciples; it seemed incredible that Christ should use such lowly means for so exalted a purpose and with such indifference to the opinions, the knowledge and the assistance of Jewish officials. 5 However, the disciples knew, or might have known from the Scriptures, that Christ should not come from the priesthood, but from the house of Judah; so that the religious leaders of Jerusalem need not have looked to the priestly ranks. Nor did the Scriptures mention a citizen either at Jerusalem or at Bethlehem of whom Christ should be the son. Therefore, the Jews should have given God the honor, and thought: we ought to look for him to come not from our own tribe or from any other tribe than the tribe of Judah, from the house of David. They knew the prophecy well enough and upon it had based their records and calculations. We read that the blind man by the wayside ( Lk 18:39 ), and the Canaanitish woman ( Mt 15:22 ) cried out, saying: “Have mercy on me, O Lord, thou Son of David.” How did this poor beggar and this alien woman know that Christ was the son of David, if it had not been well known among all the people that the Messiah should Come from no other house than that of David? 6 Though Christ did not belong to the house then ruling at Jerusalem, yet the Jews knew that he belonged to the house of David, and had been brought up in Nazareth, and for this reason they should have accepted him, especially since they heard his teachings and saw his miracles. For all had to confess, that no one else could preach with such power and do such mighty works as he did. They also knew that the time to which the prophets pointed was at hand. The prophet Zechariah had clearly stated that Christ should be lowly, that is, from the ranks of the common people, without great pomp and power, honor and wealth. 7 But as they disregard all this, and will neither hear nor know him, he proceeds to fulfill the Scripture. He gathers a little flock and establishes his kingdom through them, while neither priests nor council in Jerusalem are aware of it. They are left, as it were, gazing and thinking that when Christ should come and establish his kingdom, he would doubtless make them the chief instruments therein. This he does not do. He establishes his kingdom at Jerusalem and charges the disciples to tarry there until the sending of the Holy Spirit upon them, who should continue the same work among them, convincing and compelling them to believe that the predictions of the prophets have been fulfilled. 8 But the apostles are weak and slow to believe this; they do not realize that Christ has appeared in just the manner in which they and all the Jews had hoped and expected. The disciples wondered why, if he really were the Christ--as they considered him--he did not so convince all the people at Jerusalem and organize, prepare, establish and confirm his kingdom so that the entire nation would flock to him, and the whole world sing and proclaim the great power and glory of this king through whom all humanity would be honored, and obtain wealth and salvation. Since he proceeds in a manner so contrary to their expectations, permits himself to be crucified, and dies on the cross, and after his resurrection shows himself to only a few persons, they can never believe that through him the marvelous things of the new kingdom should be accomplished--those things which they had learned from the writings of the prophets. 9 Christ has to bear with such hardness of heart in them, though he upbraids them and instructs their ignorance. As they are gathered together and he is about to depart from them, he tells them how his kingdom is to be entered upon, and how he will accomplish its beginning through them. It shall not be by the help and advice of the officials at Jerusalem, nor with their knowledge. It shall not be with temporal force nor power, but shall be felt solely through the message and commission of the ministry with which he charges them, saying: V.15, 16. “Go ye into all the world, and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” II. CHRIST'S MISSIONARY COMMISSION TO HIS DISCIPLES TO PREACH THE GOSPEL TO THE WHOLE CREATION. I. The Commission Itself. 10 These are words of the sovereign Ruler, words that are becoming his majesty--commissioning these poor beggars to go forth and proclaim this new message, not in one city or country only, but in all the world, in principalities and kingdoms--and to proclaim it publicly and cheerfully; to speak before all creatures, so that all humanity might hear the message. That certainly means, to stretch forth the arms and gather unto Christ a great multitude. Indeed, it is such a mighty commission, that the like of it was never issued in the world. 11 The command of a temporal ruler goes no farther than to the confines of his own kingdom; likewise that of a father to his own household: but this commission of Christ concerns all kings, princes, countries and people, great and small, young and old, simple and wise, sinners and saints. With this one message he claims all dominion and power, all wisdom, holiness, majesty and the right to rule on earth with unlimited authority. What else can the world think and say about it than this: What! this one man and his eleven poor beggars dare to assume authority over Moses and all the prophets, yes, even over all people? Even Moses was sent only to Pharaoh and his people in Egypt. Is this man, then, to have the whole world for his field? He is in relation to it no more than a common laborer! 12 It must be a master of no mean authority who dares to exercise the right to send forth messengers not only to one or several crowned heads, but to all rulers throughout the world. Christ does all this as though he possessed full power and authority over them as his subjects, charging his disciples that they should fear no one, no matter how great and powerful he might be, but should cheerfully go forth, continuing to the remotest parts of the world, and preach the Gospel, with the assurance that they could not fail to be heard and that no one was able to hinder them. 13 Thus was it fulfilled. “Beginning at Jerusalem,” the kingdom touched the whole world. No other kingdom ever had such power. There never yet lived a ruler who achieved supremacy over even one-half of the world. How is it then, that from Jerusalem to the remotest corners of the earth all men know of this king who is called Christ? And all this was accomplished without a single sword-thrust and without military power; simply through these poor beggars, whom Christ sent forth into so many kingdoms and principalities that resisted them with the sword, with fire and water and with their whole might. If the apostles had been dependent upon their own power, they would have miserably failed before crossing their own thresholds. They had been afraid of their own people, the Jews, and had hidden themselves behind bolted doors. But later on, upon the strength of this commission, they boldly went forth, not only among their own people, but in all kingdoms, through all principalities, and in the face of all the powers and resistance of the world and the devil. 14 Whence did they obtain such courage and strength? Surely not from any king of Persia nor emperor of Rome, Turkey or Tartary. No, it was from the Lord alone, who ascended into heaven and commanded them to go and preach to the whole creation. And as Christ began to set up his kingdom, so it will continue till the end of the world. Certainly he is not Lord in any temporal sense. He is the one to whom all authority in heaven and on earth is given, as he himself declares in Mt 28:18. To him must be subjected both angels and men, and all creatures, as God also saith to him in Ps 2:8: “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” This is the reason why we know and believe in him. Only Christ could have brought the world everywhere to believe in one who was apparently a simple Jew. 15 These words of his command are marvelously powerful. Therein he shows that he is greater than all emperors, kings and rulers on earth, by his own power subjecting unto himself all creatures. He does not commission his disciples to convey his greetings or to ask favors of certain rulers on earth, but in full authority he issues to all rulers a command that they shall accept his message and obey his orders. It is evident, too, that this commander is mightier than any angel. Angels are, indeed, mighty and powerful beings, sent by God to do his bidding with reference to certain of his servants; as, for instance, we see Moses leading his people out of Egypt by an angel. But Christ issues his own command, that shall reach all the world, yea, even all creatures, intimating that all belongs to him. Such authority is given to none else but this son born of the Virgin. He must, therefore, be the one Lord over all things, over angels and men, the only God and Maker of all creatures. [[Luther published three sermons for Mark 16:14-20. One can be found in the electronic version in verses 14-15 (or Mt 28:16); the second in verses 16-17 (or Mt 28:17), and the last in verses 18 (or Mt 28:18) (Parts 1,2), 19 (or Mt 28:19) (Part 3a), and 20 (or Mt 28:20) (Part 3b).]] III. THE PREACHING OF THE GOSPEL EN

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