Matthew 28

CHAPTER XXVIII

XX

Christ’s Resurrection, Chapter 28

In each of the four Gospels the final section on the resurrection of Jesus constitutes the glory part. Yet this tale is told in the same sober way as is the account of the crucifixion and the death. The great facts that occurred are reported in an entirely dispassionate way. Our faith is to rest on these facts. One of the decisive tests of the Christian faith is belief in these facts which declare that Jesus rose from the dead. All who in any way alter these facts and deny his resurrection no longer deserve the Christian name.

The four accounts differ in detail, no witness reports all the facts. This fact has offered the critics an opportunity to play one witness against another in order to discredit them all together, or to discredit parts of their testimony. The Christian student has only one duty, namely properly to combine all of the testimony and thus to reconstruct the entire story.

Matthew 28:1

1 Now after the Sabbath, at the hour dawning toward the first day of the week, there came Mary the Magdalene and the other Mary to view the burial place. It is unfortunate that the R. V. has translated ὀψὲσαββάτων, “now late on the Sabbath day.” This would say the women came to the tomb late on Saturday instead of early on Sunday. This might be the sense of the Greek words used in the classics, but in the Koine ὀψέ is used as a preposition and means “after,” B.-P. 958; B.-D. 164, 4; Stellhorn, “long after something”; Zahn, erst nach; R. 517. Mark agrees, “when the Sabbath was passed.” This reference to the Sabbath being passed has an implication: the women intended to do a piece of work, namely to finish the burial of the body. Hence they had to await the passing of the Sabbath during which no work could be done.

In other words, they had to wait for Sunday morning. Luke tells us about their bringing spices, and Mark that they brought them.

With τῇἐπιφωσκούσῃ supply ὥρα; it is the dative of time. The εἰς phrase we translate, “toward the first day of the week,” but this does not give σάββατα the meaning of “week.” It merely puts the Jewish idiom into our own. The Jews had no names for the weekdays but designated them with reference to their Sabbath; thus μία (suppy ἡμέρα) τῶνσαββάτων, “the first (day) with reference to the Sabbath,” i.e., following it. The names of the festivals are frequently plural, and thus the plural σάββατα was also used although it referred only to the one “Sabbath.” Matthew agrees with Luke’s “very early in the morning” (A. V.); and with John’s “when it was yet dark”; and does not conflict with Mark’s “at the rising of the sun.” Since they started before the dawn while it was yet dark, the sun was rising about the time the women reached the tomb. Why were they on their way so early?

For the best of reasons even as all the evangelists record this point. Jesus had been dead since Friday. In that climate dead bodies start to decompose very quickly, wherefore also the dead are buried on the same day, or, if it is too late for that day, on the next. Great haste was necessary in the thinking of these women, even hours counted if they wanted to find Jesus’ body in such a condition that it could still be managed.

As he did in 27:61, Matthew mentions only two women, the same two that were mentioned there; he also mentioned them in 27:56 but there added a third. In all these passages those mentioned by name do not exclude the presence of others. Only the most prominent are named: Mark adds Salome, Luke, Joanna (wife of Chuza, one of Herod’s stewards, Luke 8:3) and then refers to others besides who are not named. Mary Magdalene and the other Mary are described in 27:56. The former is most wrongfully identified with the unnamed prostitute in Simon’s house, this being found even in the chapter heading of the A. V., Luke 7:36, etc.

What is true is that Mary Magdalene was possessed of devils, and that Jesus had freed her (Mark 16:9). In prominence she was like Peter, and in her love like John. That is why she is so often mentioned first in a list of women. “The other Mary” is the Virgin’s sister who is otherwise characterized by the name of her husband and by that of her sons. They went “to view the burial place” but for a very definite purpose; they intended to complete the work upon the body as Mark and Luke amplify.

Matthew 28:2

2 And lo, a great earthquake occurred; for an angel of the Lord, having come down out of heaven and having gone forward, rolled away the stone and was sitting upon it. Matthew alone tells this feature of the story. This is one of the many incidents which show conclusively that neither Matthew nor Mark copied from each other. Mark tells of the fears of the women in regard to having the stone rolled away. The exclamation “lo” is warranted by the earthquake and by its cause. On earthquakes as indicating the divine presence of grace and of judgment see 27:51.

Here we have the same sign with the same significance as in connection with the death. We might think that the jarring of the earth was caused by Jesus when he left the tomb, but γάρ attributes it to the action of the angel. When the angel appeared, Jesus had already risen.

None of the evangelists attempts to describe the resurrection itself; it had no witnesses. Jesus left the tomb silently. His dead body was suddenly quickened (1 Pet. 3:18) or filled with life and in the same instant passed out through the walls of the sealed tomb. Then, after the tomb was empty, the angel came and opened the tomb to show that it was indeed empty. Those paintings which portray the glorious Savior coming out of the opened door of the tomb while the guard flees and falls in dismay at sight of him, are not in accord with the facts of the case. Silently, invisibly, wondrously, gloriously the living body passed through the rock.

This mode of existence is well described in Concordia Triglotta, 1004, 100: “The incomprehensible, spiritual mode, according to which he neither occupies nor vacates space but penetrates all creatures wherever he pleases; as, to make an imperfect comparison, my sight penetrates and is in air, light, or water and does not occupy or vacate space; as a sound or tone penetrates and is in air or water or board or wall and also does not occupy or vacate space; likewise, as light and heat penetrate and are in air, water, glass, crystal, and the like; and much more of the like. This mode he used when he rose from the closed sepulcher and passed through the closed door and in the bread and wine in the Holy Supper, and, as it is believed, when he was born of his mother.” The latter, however, is an old belief that is no longer held. The actions of the angel are fully described, his flashing down out of heaven, his stepping forward to the stone, which, possibly at a touch, rolled from the entrance and fell flat upon the ground. On this stone see 27:20. Then the angel sat down upon the fallen stone, and ἐκάθητο (imperfect) pictures him as sitting thus, awaiting the coming of the women.

This is now a different tomb and calls for a different watchman, not for keepers of the dead but for an inhabitant from the eternal realms of light and life. First, the servant appears, presently the Master will be seen. A new era has begun, heaven and earth are now joined, for Christ our Savior is risen. The wall of separation has fallen; God is reconciled to men; the sacrifice of the Son has been accepted by the Father. This is the supreme Easter truth. The women felt the shock of the earthquake but hurried on, nevertheless, and then saw that the entrance to the tomb stood wide open. Just before the women arrived, the angel passed into the tomb.

Matthew 28:3

3 Parenthetically Matthew adds: Now his appearance was as lightning and his raiment white as snow. This reminds us of the transfiguration of Jesus. The lightning is to picture the supernatural brilliance, and the snow the white purity of heaven.

Matthew 28:4

4 And for fear of him those guarding were made to quake and were as if dead. The Roman soldiers who guarded the tomb saw the angel and were struck with terror; αὐτοῦ is the objective genitive, “fear of him.” Compare σεισμός in v. 2 and ἐσείσθησαν (σείω) in this verse, “earthquake” and “be made to quake.” Ὠσεὶνεκροί implies that these soldiers lay unconscious for a brief time. God not only thwarted the effort of his enemies, he even turned their means for overcoming the truth into means for aiding the victory of the truth. Christ’s resurrection is just as terrible for his foes as it is comforting for his friends. The Jews guarded the tomb only against molestation on the part of the disciples and their stealing the body, they forgot to guard it against Jesus himself.

Matthew 28:5

5 For a description of the tomb see 27:60. Matthew does not regard it as necessary to remark that the women, who were greatly troubled to find the entrance of the tomb open and the large, flat, circular Stone lying flat on the ground, came to the entrance and went into the vestibule of the tomb; Mark writes, “and entering into the sepulcher.” And the angel, answering, said to the women: Do you stop being afraid! For I know that you are seeking Jesus, the one that has been crucified. He is not here, for he arose even as he said. Hither, see the place where the Lord lay! The fact that the angel is now inside of the tomb does not need to be stated; it is naturally understood.

Matthew and Mark speak only of “the angel.” Luke and John tell us that there were two angels; the latter states that one was at the head, the other at the feet (when Mary Magdalene returned to the tomb). This is not a discrepancy between the evangelists. The two who speak of “the angel” merely intend to indicate that this one was the speaker. The participle ἀποκριθείς is used, not only when a question is asked, but also when, as here, an explanation is made. The angel “answered” the astonished thoughts and fears of the women.

Μὴφοβεῖσθεὑμεῖς is, indeed, a precious word, for behind it is all the grace that the risen Savior has brought us. The women who sought the body of the crucified Jesus had no cause to fear the herald at his resurrection as did the Roman soldiers. In negative commands the present imperative means to stop an action already begun, R. 851, etc.; so here, “stop being afraid,” ὑμεῖς being added for the sake of emphasis. This is not an empty command, for at once a full explanation is added as to why the women have no cause for fear. In the first place, the angel informs the women that he knows all about their coming to the tomb, they are seeking the dead body of Jesus, “him who has been crucified,” whom they expect to find a corpse in his tomb. Such a dead body they cannot find here.

Matthew 28:6

6 Why not? “He is not here, for he arose even as he said.” Here all the blessed news is at once announced. He whom they left here still and cold has departed, for “he arose,” ἠγέρθη. The aorist passive may be intransitive, “he arose,” and not passive in idea, “he was raised” (R. 817), although in some connections the passive idea is wholly in place. The resurrection itself is at times ascribed to God: “raised up from the dead by the glory of the Father,” ἠγέρθη Rom. 6:4; 8:11; Matt. 16:21; 17:23; 26:32; then again it is designated as an act of Jesus himself, Mark 9:31; Luke 18:33, ἀναστήσεται. Both are true even as all the opera ad extra are communa. The Greek uses the aorist to designate the past fact (“he arose”), whereas we prefer the perfect (“he has risen”), R. 845, when speaking of something that has just recently occurred.

The resurrection of Jesus was at the same time the glorification of his body; this the women were soon to know (v. 9). The angel adds, “even as he said,” and thus recalls for the women all the promises Jesus made in connection with the announcement of his death. The blessed promises were now fulfilled: he had again taken up his life, John 10:18.

To assure the women still more the angel invites them to come closer and to see the place where the Lord lay; some texts omit “the Lord.” But they are to see not only that the tomb is now empty; they are to see also the linen wrappings lying undisturbed although the body has gone out of them in a miraculous manner, and the headcloth laid by itself, just as Peter and John saw all this a little later; all of which was the clearest evidence for Jesus’ resurrection, John 20:5, etc. Here was actual, ocular proof. Nebe is right when he says that, however much these women still lacked, they understood the resurrection better than many modern theologians who refuse to believe in the bodily resurrection in spite of the word, “he is not here,” but imagine that only his spirit continues to bless. The absence of Jesus’ dead body and the necessity of accounting for what became of it are to this day the great stumblingblock for all who deny the resurrection of that dead body. They can resort only to improbable and fanciful explanations that are contrary to the Scriptures. Δεῦτε is used with a plural imperative without a connective.

Matthew 28:7

7 If Jesus had remained dead, neither these women nor any of the disciples would have had anything further to do after the burial had been completed in the way the women desired. But now that Jesus is risen, the most blessed task awaits these women, a task that is also to fill the lives of the disciples. And having gone quickly, tell his disciples, He rose from the dead and, lo, he goes before you to Galilee; there you shall see him. Lo, I did tell you! These women are not to remain at the tomb in astonishment, they are not to give way to the fascination of this strange sight, they are not to stay and to speculate about this thing they had seen and heard, they must do something that is far more important. The minor action of quickly going is expressed by the participle; εἴπατε is the second aorist imperative and as such is peremptory.

The angel is not making a request but is issuing an order. Now that Jesus is risen, this news cannot reach the poor disciples too soon. It is summed up in the short announcement (ὄτι recitativum): “He rose from the dead” (Matthew has ἀπό, also in 27:64, instead of the usual ἐκ). That is enough, the “many infallible proofs” will follow presently.

It is asked why the disciples were informed through the women; why angels did not appear to them or perhaps Jesus himself. Gerhard has listed five reasons: God chooses the weak; because they were overwhelmed most by the sorrow they are to be first in the joy; the presence of the women at the tomb silences the Jewish falsehood that the disciples stole the body; as death came by woman, so salvation and life are to be announced by her; God wanted to reward woman’s active love. But why wander so far afield? The women alone went out to the tomb on Sunday morning, the women, none of the men, not even John. Thus they were honored by being made the messengers to the men. If the eleven had gone out, too, the story would have been different. The love of these women receives its fitting reward.

The fact that Jesus arose is not enough; this message must contain also the assurance that the women as well as the eleven will see Jesus. This assurance gives the message its fulness. Think of what expectation it aroused. Both ὑμᾶς and ὄψεσθε include the women. But the meeting thus promised is to take place in Galilee: “He goes before you to Galilee; there you shall see him.” This mention of Galilee in no way excludes the earlier appearances of Jesus in Jerusalem and in Emmaus. There is to be something special about this seeing of Jesus in Galilee.

The fact is that before his death Jesus himself had promised this meeting in Galilee, 26:32. In Galilee Jesus intended to meet all his believers as one great body. St. Paul lists this meeting as one of the great proofs of Jesus’ resurrection: “After that he was seen of above five hundred brethren at once; of whom the greater part remain unto this present (are still alive), but some are fallen asleep,” 1 Cor. 15:6. This answers the supposition that Jesus had at first intended to meet the disciples only in Galilee but afterward allowed his yearning heart and the weakness of the disciples to move him to appear to them at once. Jesus does not plan faultily, nor does he vacillate.

All his meetings with individuals and with small groups in Jerusalem were preparations for that grand meeting with his entire flock in Galilee where, far from the hostile Jews, in their own homeland, he would bind all his believers together and give them the Great Commission, v. 16 and 18–20; Mark 16:15–18.

The heavenly messenger seals his promise with his divine authority: “Lo, I did tell you!” The aorist is used where we prefer the perfect, R. 842. This authoritative word resembles that spoken by Gabriel in Luke 1:19. It intends to remove any trace of doubt.

Matthew 28:8

8 And having gone quickly from the tomb with fear and great joy, they ran to bring his disciples word. The second aorist feminie participle states that the women made a quick movement away from the tomb, and the main verb then states that they actually ran in order to get to the disciples as quickly as possible. Matthew gives us a glimpse into the psychology of their action: they were prompted by fear and great joy. Their fear is due chiefly to the presence of the angels. Any contact with the heavenly world must fill us sinners here on earth with fear. Their joy is due to all that the women saw and heard; and this joy predominated over the fear, for μεγάλης does not modify both nouns but only the last, the nouns have different genders.

If “great” were intended to modify both “fear” and “joy,” nouns of the same gender could easily have been found. Indeed, the joy was great, it must have been overwhelming considering the open tomb with the angels and their statement, and considering what the place where Jesus had lain showed.

Matthew 28:9

9 But still greater joy was in store for these women. Matthew alone reports this incident. And lo, Jesus met them, saying, Greetings! And they, having come to him, grasped him by the feet and worshipped him. This is the first appearance of the risen Savior. The women are hurrying toward the city as fast as they can and say nothing to any person they met (Mark 16:8). All at once Jesus then meets them. We have every reason to believe that Jesus did the same thing here that he did in his other appearances. Wherever he desired to be seen, there he was seen. So here, all at once Jesus appears on the road a little distance in front of the women and walks toward them. Thus he met them.

All that we know about his appearances shuts out ideas such as this, that Jesus walked the entire distance from the city and that, as he gradually drew nearer, the women recognized him; or that he stood waiting in some side path out of sight and then stepped in front of the women. When Matthew adds “lo,” he marks the surprise of the women because they all at once see Jesus before them. We are not told how he looked after he was risen, but it is plain that the women recognized him the moment they saw him. Now all their fear left them. Here was their Lord himself, alive, and their hearts overflowed with wondrous joy.

Jesus speaks and utters a greeting: Χαίρετε! The verb χαίρειν is used to express all manner of greetings and always conveys a wish of happiness and well-being. “All hail!” in our versions is not a good rendering. Nor is this greeting a translation of the Jewish, “Peace be to you!” Whenever Jesus uses this Jewish greeting, it is translated into Greek, John 20:19. Happiness and joy in their fulness certainly came to these women when they now saw Jesus before them and heard his greeting.

A pause ensued after this word had been spoken by Jesus. The women are so overcome that they are unable to reply. But they are drawn toward him as by a magnet. “They, having come to him, grasped him by the feet.” The genitive αὐτοῦ is proper because they took hold of a part of his person, and the accusative τοὺςπόδας because they grasped these entirely. The clasping of his feet implies that the women had sunk to the ground in the attitude of adoration as also προσεκύνησαναὐτῷ, “they worshipped him,” states. These acts do not imply that the women tried to hold Jesus firmly so as not to lose him again, but now again to have him as they had had him before his death. That was what Mary Magdalene desired, and that was why Jesus answered her as he did in John 20:16, etc.

These women prostrate themselves before Jesus in worship. They recognized him in his divine greatness. We read that various persons came and prostrated themselves in worship before Jesus, but this was only the Oriental fashion of expressing humility on their part and honor for Jesus. Jesus’ disciples never prostrated themselves before their master in this manner. Now that he is risen from the dead, now that he appears to them in a miraculous manner, these women truly “worship” him and by their prostration intend to give him divine honor. This was the proper way for these women to meet Jesus; and he, too, accepts their worship as rightly being his due.

This act of these women was not precipitate action; they did not rush to him but went forward deliberately to assure themselves that this was not a phantom; their act was more than a sign of love; it was not the result of overpowering awe that had been produced by a superhuman appearance; it was a natural and a proper act of worship, the first προσκύνησις in the true and full sense of the word that was offered to Jesus. These women have heard the angel’s word that he is risen, they now see and feel the wonderful change that has come over him, their hearts are deeply moved, and so most naturally they sink at his feet and render him the worship of their hearts. Jesus accepts it because it is worship and in so far is different from the act of Mary Magdalene. In the person of these women all believers sink down and worship.

Matthew 28:10

10 Then Jesus says to them, Stop being afraid! Go, take word to my brethren that they go away into Galilee, and there they shall see me, On μὴφοβεῖσθε see v. 5. The last trace of fear, uneasiness, and lack of assurance is to leave the hearts of these women. No cause for any degree of fear exists but the very opposite, cause for full assurance and greatest joy. The angel’s bidding, “Fear not!” is corroborated by Jesus; more than that, it is confirmed in a higher degree. For in the tomb only the evidences of Jesus’ resurrection called out not to fear while here the risen Savior himself expels fear.

The same duty the angel had assigned the women Jesus, too, assigns them. Ὑπάγετε is regularly used without a connective. It is merely auxiliary to the main verb ἀπαγγείλατε, “to report to someone,” to take a message. A remarkable feature is the designation Jesus uses for the disciples: “my brethren.” They had shamefully fled from him in Gethsemane, Peter had denied him, all but John were far away when Jesus died, and yet Jesus now calls them by a name that is more intimate than any he had used during his earthly life. The most endearing name he had then used was “my friends,” John 15:15. In Matt. 12:49, etc.; 25:40 the term “brethren” is indeed used, but not in addressing the Twelve. “My brethren” denotes pardon for their lack of faith. In Mark 16:7 the name of Peter is introduced into the angel’s message in order to assure especially him that he was pardoned.

But “my brethren” conveys still more. With this word Jesus presses the disciples to his bosom as being most near and dear to him. It contains all his love for them, at the same time it bestows the highest honor on them. No higher honor can come to a man than to stand beside Jesus as his brother. Luther brings out one side of this spiritual relationship: “If, now, Christ is our brother, I should like to know what we still lack? Brethren in the flesh have common possessions, have together one father, one inheritance otherwise they would not be brethren; so we have common possessions with Christ and have together one Father and one inheritance which does not grow less when divided, but whoever has one part of the spiritual inheritance has it all.” In “my brethren” the emphasis is on what thus becomes ours not on our work or on what we must render to our brother.

All that Jesus has gained on this great day of his resurrection he has not acquired for himself only but also for all his brethren. On the strength of this word “my brethren” Zin-zendorf tried to popularize the name “Brother Jesus,” but the church did not follow his lead.

The same command and the same promise concerning Galilee that had been given by the angel (v. 7) are now repeated by Jesus. The exceptional nature of this meeting is thus established. Matthew gives us a brief account of it in v. 16–20. Compare the comment on v. 7.

Matthew 28:11

11 Now while they were going, lo, some of the guard, having come into the city, reported to the high priests all that had occurred. Matthew alone reports the bribery of the Roman guard. He makes note of this incident because he is writing for Jewish readers and thus exposes the Jewish slanders against Jesus (v. 15b). Various views have been proposed regarding the movements of the women and of the Roman guard. After the soldiers had for a brief time lain like dead men because of the shock of the appearance of the angel, they recovered and fled to the city in terror. Not until after they were safely gone did the women arrive at the tomb.

Thus, by the time the women started back from the tomb, the frightened soldiers had reached the high priests and were making their report. Matthew marks this as an astonishing event by using the exclamation “lo.” It was astonishing in more ways than one.

Only “some” appear in order to make a report. This does not imply that the rest remained on guard at the tomb and were awaiting orders from the high priests as to what they were now to do. There were no soldiers at the tomb when the women arrived. The most satisfactory explanation is that some came to make a report as representatives of all. The others waited near by to see what the result of this report would be. If it be asked how this guard could leave its post in such a fashion although it had been frightened almost to death, we must remember that these soldiers had been turned over to the Jewish authorities and were under their command.

Pilate had given them a sort of furlough because he did not care to assume any further responsibility. Thus the soldiers did not follow their military regulations so strictly.

In the second place, they surely knew why they had been posted to guard this tomb, that the Jews wanted it guarded against the disciples and because Jesus had said he would arise from the dead on the third day. This very thing had now happened in the most astounding way. They had been posted out there in vain. The disciples had not ventured near, the guard would have made short work of them; but a flaming, terrifying angel had appeared, the earth had quaked, they had lain like dead for a while: all of which could mean only one thing: Jesus had risen.

The committee of the soldiers reports only to the high priests although also the Pharisees had had a part in securing their services from Pilate (27:62). The high priests were the official leaders, were at the head of the Sanhedrin, and besides this were very likely most easily reached. But this is the astounding thing; these high priests receive the very first news of Jesus’ resurrection; the disciples had as yet heard nothing, for the women were just starting back to the city. Note also this: God sent the message of Jesus’ resurrection to these high priests through their own witnesses, the soldiers they themselves had posted, the most unimpeachable witnesses possible. Nor do the high priests dare to question this witness, they accept it as being entirely true. But what is the effect produced upon these high priests?

Do they yield to this sure testimony? Does it go home to their hearts that Jesus promised to arise on the third day, and that he had now indeed arisen, and that angels from heaven had revealed the empty tomb? Not for one moment! Only one thought fills the heart of the high priests: to nullify this true testimony; and they are prepared to go to all lengths to do this. This is that same wilful resistance which these high priests have all along offered to Jesus. See John 8:45–47.

These priests cannot deny the truth of what the soldiers report. In all other affairs they are guided by the truth or the facts which they learn; but here they do the very opposite in the most unreasonable and vicious way. This is always the course followed by unbelief. To this day unbelief does the same: it makes only one attempt, namely to get rid of attested facts concerning the resurrection of Jesus. But this is a hopeless effort; the attested facts remain.

The soldiers are honest, they report “all that has occurred,” they do not garble the facts or withhold any part of them. Their fright is still too great to permit them to attempt anything but an honest and a full report. The high priests have no excuse; they cannot say that they were misinformed or not fully informed. They do not even put the soldiers through a judicial examination, for, although their report contains the most astounding facts, the high priests do not for a moment attempt to question those facts. They think of only one thing: to nullify them.

Matthew 28:12

12 And when they were assembled together with the elders and, having passed a resolution, they gave much silver to the soldiers, saying, Say, His disciples, having come during the night, stole him, we being asleep. And if this comes to a hearing before the governor, we will persuade him and will relieve you of worry. The high priests are not ready to make an independent decision as to what is to be done. They call the Sanhedrin together, they deem the matter so important. When Matthew speaks of the high priests and the elders assembling, this always refers to a session of the Sanhedrin. But συμβούλιονλαμβάνειν means more than “to take counsel”; it includes the discussion and the final passing of a resolution.

The expression is a Latinism, consilium capere, and is repeatedly used by Matthew (12:14; 22:15; 27:1, 7), B.-P. 1248; R. 109. Thus by a formal resolution the ruling body of the Jewish nation determines on the rankest lie and the most flagrant bribery. Their moral decadence is absolute. Of course, those who perpetrated murder would not recoil from lying or other crimes.

The resolution is at once carried out. They give much silver (ἀργύρια, silver money) to the soldiers, enough to serve as a strong bribe to make them lie as to what occurred at the tomb. Judas they bought for 30 pieces of silver, a cheap price, indeed. But this guard was very likely made up of twelve men, and this guard was to incur personal danger by admitting that it slept while on duty. It would take a good deal of money, indeed, to effect their bribery. But the Sanhedrin is only too glad to pay it.

Matthew 28:13

13 This money is to secure the spreading of one of the most wretched lies. Falsehood is stamped all over it. Yet it was the best the cunning minds of these Jews could invent. Jesus was risen, the tomb was empty although it had been guarded by Roman soldiers. How explain that empty tomb without admitting Jesus’ resurrection? That has been the dilemma of all who have tried to get rid of that resurrection. Only falsehood can do it, and the falsehood is always so apparent that it defeats its purpose. The soldiers are given most careful instruction: “Say, His disciples,” etc. Whenever they are pressed to give an answer regarding the disappearance of the body of Jesus, this is the answer the soldiers are to give, this and no more; for this they are handsomely paid.

We need not ask how the soldiers could consent. The money had its strong appeal as it always has. These soldiers had not been posted by Pilate but had been lent to the Jews. Their orders came from these, and if these, their masters, were satisfied, they, too, could risk it. The only real risk they ran was the admission that they had been asleep when the robbery occurred. But they were willing to incur this for the money they received.

Thus the Jews plan in advance to counteract any announcement on the part of the disciples that Jesus was risen from the dead. Here were disinterested witnesses who testified even against their own interest (admitting that they slept) that the whole story of the resurrection was a rank fraud. Many were bound to believe this testimony. But the disciples were so crushed that none of them could even have conceived the plan to steal the sacred body. They were like their Master, honest men and true, and the thing farthest from their minds was the perpetration of a fraud. How could they know that the soldiers would lie down and sleep?

That must have been a sound sleep, indeed, to enable the disciples to remove that heavy stone and to carry away the body. The slightest noise would have awakened at least one or the other of the soldiers. Did these soldiers sleep on into the dawning day before they discovered that the tomb had been rifled? Only a little thought would have exploded this shallow lie. But so few people think.

Matthew 28:14

14 The dictionaries (even C.-K.) and the grammars give unsatisfactory answers regarding ἀκουσθῇἐπί; the margin of the R. V. is correct, “come to a hearing before the governor.” Ἀκούειν is used in this legal sense in John 7:51, and ἐπί in Acts 25:9 (ἐπʼ ἐμοῦ) and in the classics. This sense fits the connection far better than the translation of our versions, “And if this come to the governor’s ears”; for if Pilate heard it at all, he certainly would institute a judicial investigation, and only at such an investigation could the Jews hope to aid the soldiers. If Pilate merely heard about the matter and did nothing about it, the aid of the Jews would not be needed. The contingency that Pilate would submit the soldiers to a hearing was quite remote. He would soon leave for Cæsarea, and it would take at least weeks before a report could reach him there.

But suppose the worst should happen. In that case the Jews solemnly promise that they will come forward and “persuade” the governor and literally “make you worryless.” If the soldiers knew these Jews at all, they certainly would not place much reliance on this promise. Men who even paid them to lie for them would certainly themselves lie if occasion offered. By “persuade” the Jews mean that they would express themselves as being satisfied with the service of the soldiers; and if they had no complaint, Pilate would hardly punish his own men. They could rest easy.

Matthew 28:15

15 Now they, having taken the silver, did as they were instructed. And this saying was spread abroad among Jews to this day. So the bargain is closed, and the money paid in advance as had been done in the case of Judas. The soldiers carried out their part of the bargain, not at once, of course, for there was no need, but as soon as the apostles began to proclaim the resurrection of Jesus. A detachment of soldiers was left in the castle Antonia after the governor had left, and this small band was a part of that detachment. They would naturally be questioned since they had been at the tomb, and then they answered as they had been instructed.

The ὁλόγοςοὗτος is this instruction of the high priests. Although it was a palpable lie, it found credence among “Jews” (no article). Not wanting the truth, they were satisfied with a falsehood. And Matthew reports that even “to this day,” when he wrote his Gospel, Jews believed this lie. We may add that this continued far beyond Matthew’s time. The apocryphal and the patristic literature is acquainted with this falsehood.

It appears in the twelfth century when Judas is regarded as the thief of the body, and again in the days of rationalism (Reimarus, in Wolfenbuettler Fragmente).

Thus the Jewish leaders kept their own people from accepting the truth. It was bad enough that they themselves wilfully rejected the truth, but infinitely worse that they misled their nation. Nebe adds: “Not on historical faith but only on the faith of the heart rests the salvation of the world as this has been shown in an incomparable manner by the Reformers. That is why God, in his eternal wisdom, permitted it that those guardians of the grave who might have been able to spread the historical faith in the world allowed themselves to be bought for this monstrous lie. The resurrection of God’s Son was to be attested in this world only by such who in their own hearts had experienced the truth and the power thereof and by a new life presented it in innocence and righteousness.”

Matthew 28:16

16 But the eleven disciples went to Galilee to the mountain where Jesus had appointed them. Matthew omits the other appearances of Jesus and closes his Gospel with this most notable one. He speaks only of the eleven, but we recall the angel’s word to the women in the tomb, “he goes before you to Galilee,” v. 7, and rightly conclude that they, too, were present on this occasion. In fact, we have every reason to identify this meeting in Galilee with the one mentioned by St. Paul in 1 Cor. 15:6, the Lord “appeared to above five hundred brethren at once.” There is no good reason why the Lord should summon only the eleven to meet him on a distant mountain in Galilee when he had already twice met them in Jerusalem and, if they alone were concerned, might just as well have met them there once more. The appearance to the five hundred must be located in Galilee; for even after the ascension we find only 120 disciples in Jerusalem, Acts 1:15.

In 1 Cor. 15:5–8, St. Paul mentions only the appearances to apostles and thus cites only the main witnesses; yet he mentions this appearance to the 500, among whom the apostles must have been included. This was also a most notable occasion, for this meeting had been announced in advance no less than three times (26:32; 28:7, 10) and was devoted to the giving of the Great Commission. It is certainly proper that this meeting should have been a public meeting and should have included not merely the eleven as was the case in former private interviews. In fact, we may say that we most certainly expect that Jesus would, at least once, appear to all his believers and thus make them witnesses of his resurrection.

Galilee was the proper place for this meeting. Here all could come together and not be disturbed by foes; in fact, the homes of most of them were in this neighborhood. We take it that this appearance followed the one granted to the seven disciples at the lakeside when Peter was reinstated, John 21:1, etc. The exact day of this appearance is not indicated. Yet, judging from the tone of finality in Jesus’ words (note especially v. 20b), we may safely conclude that this grand meeting took place quite near the end of the forty days; perhaps it was the last appearance before Christ’s ascension. The theory of a few interpreters that “Galilee” signified a certain part of Mt. Olivet is without convincing evidence.

“To the mountain where he had appointed them” indicates a definite place on a certain mountain. The appointing must have been made at one of the previous appearances. The exact site of this mountain cannot be determined. All that we can say is that it may have been a mountain on which Jesus had preached and taught in days past. It has been well remarked that the very gathering on a mountain already marks an important event; for on a mountain Jesus preached his great sermon (chapters 5 to 7), on a mountain he chose the Twelve, on a mountain he showed himself in the glory of the transfiguration. On mountain heights heaven and earth, as it were, meet, and here the glorified Savior spoke of his power in heaven and on earth. With the vast expanse of the sky above him and the great panorama of the earth spread beneath him, Jesus stands in his exaltation and his glory—a striking vision, indeed.

Matthew 28:17

17 And having seen him, they worshipped him, but some doubted. Suddenly he stood before them, having come to them out of the invisible world. They had come in smaller or in larger groups and had waited. Then all in an instant they saw him. The effect was powerful; προσεκύνησαν, they prostrated themselves before him in the act of worship. This worship is the recognition of his deity, the adoration of Jesus as the Son of God. Only after the resurrection did the disciples engage in this form of adoration (compare the remarks on v. 9); for all the Jews were averse to worshipping a creature; and so the act here reported is proof of their faith in Jesus as God exalted over all that is created.

Οἱδέ is written although οἱμέν does not precede. If Matthew had written both he would have divided the apostles into two classes, but that is not his intention. Only a few doubted, and this thought is brought out when οἱδέ is used by itself. Some commentators cannot imagine that any of the eleven doubted and so conclude that some of the 500 are referred to. But Matthew speaks only of the eleven, for he is here interested in them alone; οἱδέ must then be referred to them. But how could any of the eleven doubt?

We can give only a general answer. This doubting seems to mar this occasion, but the Scriptures always tell the plain truth whether it mars the occasion and offends our ideas of what should have taken place or not. We have no reason to think that the doubt concerned the reality of Jesus’ resurrection as in the case of Thomas. The context does not point to the resurrection but to the appearance and the identity of him who stood before them as causing the doubt. Was this Jesus, indeed, or was it not? While doubt thus arose in some, it did not continue, it soon vanished.

All that occurred here shows that the doubt was dispelled.

Rationalism points to this doubting as a proof that the resurrection was not a reality. Yet the very fact that the disciples were not in the least credulous and quick to believe but had to have all doubts completely and thoroughly removed, is proof of the most convincing kind that Jesus did arise and that he did appear to his disciples as is recorded in the inspired record.

It is an engaging question to ask in what form Jesus appeared to his disciples. The Scriptures say nothing on this subject. Some have thought of a process of glorification which advanced to completeness in the body of Jesus during the forty days. But it is hard to believe this. More credible is the view that Jesus allowed his glory to shine forth in different degrees in the different appearances. But this, too, is only supposition.

Besser attempts the following description: “So beautiful, so unfadingly beautiful was his appearance and yet so mild, so entirely human and brotherly; so almighty and powerful, the Lion of the tribe of Judah the Conqueror of death and hell, and yet so entirely the Lamb of God with the marks of the slaughter upon him. The dim eyes of human flesh could not at once accommodate themselves to the blessed vision of the Resurrection and the Life.”

Perhaps the strangeness and the wonderful nature of the appearance were such as to perplex a few and thus to make them doubt. But we must also reckon with the deceitfulness of the human heart, the devious windings of its thoughts, the perverse inclination to darken faith, and the peculiar satisfaction of raising doubt. Besides, the eleven were of different dispositions. Some were receptive, some slow to apprehend, of little faith, easily discouraged and troubled, unable to let go their old notions and to rise to the new spiritual heights. Thus, probably, they doubted. How they must afterward have felt ashamed as every doubter does today when the vapor of doubt has been driven away by the shining sun of truth.

Matthew 28:18

18 And Jesus, having come forward, spoke to them, saying: Given to me was all authority in heaven and on earth. Having gone, therefore, disciple all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to guard all things whatsoever I did bid you. And lo, I myself am with you all the days until the consummation of the eon. “These are the words of a Majesty which must be termed Majesty indeed.” Luther. On one occasion the tempter took Jesus to a high mountain in order to show him the kingdoms of this world and their glory in order to induce him to avoid the cross in obtaining the kingdom. Now Jesus himself shows his disciples the kingdoms of this world after the cross had been borne and points out the conquest his sacrifice and his love shall achieve through the gospel. Προσελθών reads as though at first Jesus did not stand in the midst of the disciples but a little in front of them. As they fell down to worship him, he moved close to them and then spoke to them face to face.

The aorist ἐδόθη states a fact, “was given,” and refers to the human nature of Jesus alone: for according to the divine nature all authority belonged to the Son from all eternity. It is not stated when this gift was made, see 11:27. The words πᾶσαἐξουσία mean “all authority” (and not “every”); for with abstract nouns “all” and “every” have the same force, R. 772. Ἐξουσία denotes active power, the full ability to do as one wills. Two domains are mentioned: “in heaven and on earth.” All authority in each. Nothing could be more comprehensive.

Who can fathom this brief utterance of Jesus? The kingly authority of Jesus embraces heaven, all that lives and has its being there, angels and archangels, powers, principalities, might, dominion, thrones, and the saints in glory. This authority is exercised also over the evil spirit world, whose prince is conquered and despoiled, and whose hosts lie in abject submission beneath Jesus’ feet. All the powers of heaven are in his hand to do his bidding without question or pause. This the disciples are to realize as Jesus sends them forth. Never did a human army have such resources behind it. All the earth is also subject to him, its inhabitants, both friend and foe, and all the powers that are in the earth. “The means of transportation wing the passage of his ambassadors, commerce paves the way for the work of missions, the science of language furnishes new tongues for the preaching of the gospel, the spread of culture helps to break down the bulwarks of heathendom.” Nebe.

“Thus there is and remains in Christ only one divine omnipotence, power, majesty, and glory, which is peculiar to the divine nature alone; but it shines, manifests, and exercises itself fully, yet voluntarily, in, with, and through the assumed, exalted human nature in Christ. Just as in glowing iron there are not two kinds of power to shine and burn, but the power to shine and to burn is a property of the fire; but since the fire is united with the iron, it manifests and exercises this its power to shine and to burn in, with, and through the glowing iron, so that thence and from this union also the glowing iron has the power to shine and to burn without conversion of the essence and of the natural properties of fire and iron.” Concordia Triglotta, 1039.

Matthew 28:19

19 Οὖν has a peculiar force in the present connection; it draws a conclusion from the gift of all authority bestowed on Jesus. It puts all his power and his authority behind the commission to evangelize the world. This οὖν shows that what otherwise would be absolutely impossible now becomes gloriously possible, yea, an assured reality.

Πορευθέντες is something new. Hitherto men were welcomed when they came to Israel, God’s people; now the people of God are to go to men everywhere. Yet Jesus does not command, “Go!” the participle is merely auxiliary to the main verb, “Having gone, disciple!” To go to the nations is the self-evident and natural way to proceed in making them disciples. What going there has been since Jesus spoke this word! Who will count the miles travelled by the messengers of Jesus?

The heart of the commission is in the one word μαθητεύσατε. This imperative, of course, means, “to turn into disciples,” and its aorist form conveys the thought that this is actually to be done. The verb itself does not indicate how disciples are to be made, it designates only an activity that will result in disciples. It connotes results not methods and ways. The translation “teach” is, therefore, unfortunate and even misleading to those who are not able to examine the original. Those who draw the conclusion that we must always teach first and use this passage as proof against infant baptism are basing their conclusion on a mistranslation. With the participle that follows Jesus himself assigns the proper place to teaching.

The universality of the commission is made plain by τὰἔθνη, “all nations” of the earth. Here we have the fulfillment of all the Messianic promises concerning the coming kingdom. Τὰἔθνη—one wonders how this sounded to the Jewish ears of these first disciples. One thing is certain, God had to give them much additional light and leading in order to induce them to go out to “all nations.” “It was not a strange world into which Christ sent his servants, but into the world the Father had laid at his feet.” Besser. What diversity exists among the nations of the earth: race, color, location, climate, traits, achievements: yet they are all included in this command, for all are sinners, all have souls, all need and are capable of salvation through the grace of God. Jesus did not overshoot the mark here, the nations that have been reached by the gospel prove it today. A tremendous task: “disciple all nations!” Who would not have recoiled from it had not Jesus first declared his omnipotence in heaven and on earth (“go ye therefore”)!

Two participles of means then state how all nations are to be made into disciples: by baptizing them and by teaching them. The order in which these two participles appear is not accidental. Jesus sees beyond the first missionary stage of the gospel work when adults must be taught before baptism can be administered to them; he sees his church being established among the nations and children thus entering it in infancy, and this by means of baptism.

Βαπτίζω, as all lexicographers agree, has a variety of meanings. It may mean to dip, immerse, wash, lave, sprinkle, cleanse, in fact, refer to the application of water in any form. This unquestioned fact is not altered by a reference to the original etymology, which is then limited to the meaning to immerse. The word must be understood in the sense which it had at the time Jesus spoke, and the New Testament shows conclusively that Βαπτίζω was used to designate all manner of application of water.

Besides the accepted meaning of this word in Jesus’ times we have the evidence of the apostolic baptisms recorded in Acts. The 3, 000 who were baptized at the time of Pentecost were not immersed, because in a city like Jerusalem such an immersion was impossible. Soon other thousands were baptized there, and, of course, in the same manner as the first had been baptized. This was the first carrying out of Christ’s command to baptize, and the number of those baptized ran into the thousands. This set the example for the mode to be followed in the future baptisms in the church. When it comes to historical evidence, the church fathers, etc., this Biblical historical evidence at the very beginning of the church’s history must dominate and if necessary correct all that follows.

The Acts report other baptisms, but not a single one in which immersion is indicated. In almost all cases there are indications that some other mode was followed. Never do we read that the person to be baptized was led to some stream for the purpose of immersion, never that clothes were removed for the purpose of immersion, the baptism is always applied at once and without the least difficulty. Yet a striking feature evident in all these accounts is that the mode used in any instance is not described. We have not as much as a hint except that immersion could not have been the mode used under the indicated circumstances.

As regards post-Apostolic times, most valuable is Baptism and Christian Archæology, by Clement F. Rogers, Oxford, Clarendon Press. This layman held the common conviction that in the early church baptism was administered by immersion, but when he sought to verify this conviction, he did not find one pictorial representation of immersion, all the delineations of ancient times portrayed pouring or some other mode. Moreover, the remains of all the ancient baptistries were shallow, generally so shallow that a man could not be immersed even if he lay down in the pool flat on his back. Mr. Rogers completely reversed his opinion regarding the practice of immersion in the early church.

Εἰςτὸὄνομα means, “in the name,” not, “into.” This is the use of εἰς in the Koine, which all the newer grammars treat in full. R. 592 says without qualification: “In Matt. 28:19 βαπτίζοντεςεἰςτὸὄνομα, and Rom. 6:3, etc., εἰςΧριστόν and εἰςτὸνθάνατον the notion of sphere is the true one.” This also most probably was the case in Acts 2:38: βαπτίσθήτωεἰςἄφεσιντῶνἁμαρτιῶν. So completely has this point been settled that we need to say no more about it. Although this phrase is so common in the New Testament, it is rather generally misunderstood. This is probably due to the fact that all the instances of its occurrence are not studied together. It does not mean, “on the authority of.” If that were its meaning in this instance, we might well ask, “Why does Jesus not say on my authority?” If only the authority for this sacrament is to be stated, why bring in the Triune God?

In all these phrases the ὄνομα signifies the revelation. The sense is, “In connection with the revelation of the Father,” etc. This alone also gives us a thinkable thought and frees us from the older ideas that by baptism a person is to be carried into the Triune God or into his name—something that is wholly unthinkable. We must know once for all that no preposition denotes motion.

Baptism takes place in the sphere of the revelation of the Triune God. It is the gospel revelation that is referred to, which is full of grace and truth. Baptism is thus pure gospel and by no means a legal rite. It enriches the person baptized by the gifts of the gospel, it is not a mere act of obedience to a command on the person’s part. Hence again, children may be baptized as well as adults; both can be equally blessed with the contents of God’s blessed revelation.

In the Scriptures the three divine persons are named singly a large number of times, often two are named together, and at times all three; yet this is the only instance in the Scriptures in which we have the Trinity named as such: “Of the Father and of the Son and of the Holy Ghost.” This is God’s full name; he is one God, yet exists in three persons. The mystery of his Being, of this one Essence in three persons, no human mind will ever fathom. We may say that because of its profundity and its incomprehensibleness God would not have revealed it to us, but because of the plan of salvation he had to reveal it to a certain degree; for our salvation we must know that the Father sent the Son, that the Son came for our redemption, and that the Father and the Son sent the Spirit for our sanctification. In all the confessions they have ever drawn up, beginning with the three great ecumenical confessions, all Christian churches confess the Trinity as the basic article; thus all who deny the Trinity place themselves outside the Christian Church.

Later dogmaticians have made the Trinity the materia coelestis in baptism to correspond to the body and the blood in the Lord’s Supper. But the disparity is too great; it is also impossible to find a complete correspondence and similarity between the features of the two sacraments. “Father, Son, and Holy Spirit” designate the three divine persons in union with whose revelation we are baptized. Thus “by baptism God gives himself to us: the Father becomes our Father and adopts us as his children (Gal. 3:16–27; John 1:12, 13; 1 John 3:1); the Son becomes our Redeemer, for we are baptized in union with his death and cleansed by his blood to be his own (Eph. 5:26) and have put on Christ (Gal. 3:27; 1 Cor. 12:12, 13), so that his righteousness is our glorious dress (Matt. 22:11; Isa. 61:10), and we are members of his body (Eph. 5:30; 1 Cor. 12:13; John 15:4); the Holy Spirit becomes our Comforter and the earnest of our inheritance (Eph. 1:14; 2 Cor. 11:22), we become his temple in which together with the Father and the Son he dwells (1 Cor. 3:10). In this way we assume a new relation to God by means of this sacrament of regeneration, our heart and our spirit being renewed and pursuing a new direction through the joint operation of the three divine persons.” Rohnert, Dogmatik, 413, etc.

When we administer the sacrament we have every reason for using the full name of God as Jesus uttered it, and no reason can be advanced for doing anything else. While the participle βαπτίζοντες is not an imperative, it yet receives imperative force from the main verb which is imperative. Here Jesus prescribes how we are to make disciples, and what he wants us to do he states in these words which are thus called “the baptismal formula.” Those who venture to alter these words and, for instance, baptize in the name of Jesus, do so at their own risk, and no man can be sure that their baptism is valid. The name as it was uttered by Jesus is much like a person’s signature. This is made in a specific way, and any change renders it void. Gerhard writes: “It is safest to adhere to Christ’s words and not to use a form of words different from the one he prescribed; for he certainly had his reasons for wanting the three persons explicitly mentioned in baptism, and by no means the least of these reasons was this that each and every person acts in this sacrament and dispenses his blessing. The Father receives the baptized person as his child, the Son as his brother and disciple, the Holy Spirit as his temple and habitation.”

It has been denied that we have here the institution of baptism, since the Baptist administered this sacrament long before this time. It is true, indeed, that John’s baptism was practically the same as that of Jesus; but John’s was restricted to one nation and rested on the Messiah to come, while that of Jesus extended to all nations and rested on the Messiah who had come and whose redemptive work was complete. Yet we must say that, since John’s baptism was a preparation for the Messiah, it would have come to an end. In that sense Jesus’ baptism differed from that of John, it was to continue until the end of the world. So we have here, in the proper sense of the word, the institution of Christian baptism. We today baptize, not because John baptized, or because his commission to baptize extends also to us; but solely because Jesus gave us the commission to baptize.

The Great Commission was given, not to the eleven alone as apostles, but to the entire 500 as the church of Jesus. He arranged for no superior order of officials in the church. Word and sacrament were given to the entire church and belong to all. Jesus did appoint a ministry in the church, first the apostles chosen by himself and after that the pastors chosen by the church herself. To these Word and sacrament are committed for the public administration. Yet always the church is responsible to see to it that this administration is continued and that it is kept in full accordance with the Word and the will of Jesus.

Matthew 28:20

20 Baptism is one means of making disciples, teaching (which includes public preaching) is another, and Jesus uses the specific word which means “teaching,” διδάσκοντες, the participle being parallel with βαπτίζοντες. But we have no καί or connective. This means that either baptism or teaching is to be applied as the individual case may require. The contention that the Lord did not think of little children in this connection, and that τὰἔθνη and αὐτούς (masculine, because the antecedent refers to persons) cannot include children, is untenable. Minor children are such a large part of every nation that the Lord, who loved children, would certainly act in a surprising manner if he intended to leave them out of his discipleship. So decidedly does he include them that he provides a simple sacrament which can be applied even to the tiniest babe, and he desires them all. So the church has the mind of Jesus when it baptizes babes and afterward teaches them, and when it first teaches adults and then administers baptism to them.

This teaching is not to be a mere intellectual process. Jesus says διδάσκοντεςτηρεῖν, “teaching to guard,” which means to obey and to preserve, and also to preserve and to keep inviolate. A living reception in the heart is had in mind, an assimilation by means of faith, one that will henceforth control and mold the entire character and life. Hence also this teaching will be so dear to the heart that no man will be allowed to take it away or in any way to alter it by false teaching. The baptizing will naturally be a single act for each person, for the effect of baptism is durative; it stamps and seals us with the holy name once for all. But the teaching goes on throughout life.

“All things whatsoever I did bid you” (ἐνετειλάμην), all of them are to be taught, for all that Jesus gave us in his gospel bidding is helpful for our salvation. Peter sums it up as “the way of righteousness,” “the holy commandment delivered unto them,” 2 Pet. 2:21; 3:2. John does the same in 1 John 3:23; compare John 6:29; 1 John 3:11. The idea that all we really need in order to be Christians is to embrace one or two central features of the gospel is here shown to be highly dangerous. Jesus binds us to all that he has bidden us and not merely to some one or two features.

The exclamation “lo” is to rivet our fullest attention on the great promise with which Jesus closes. Ἐγώ is decidedly emphatic, “I myself.” It is he whom they saw in his glorified form before their very eyes, he who held all authority in heaven and on earth. Let their eyes and their hearts remain fixed on him. Their great Lord promises to be with them all the days until the consummation of the eon. He does not send his disciples out into the world of nations alone. Invisibly he will always be at their side, assuring their success. Here he answers every fear, doubt, discouragement, weakness.

The accusative πᾶσαςτὰςἡμέρας denotes extent of time. And Jesus intends “all the days” to be understood literally, for he adds, “until the consummation of the eon.” The αἰών is the vast era of time that is marked and distinguished by what transpires in it. Thus the world-age in which we live is one in which men go on in their earthly deeds from year to year. But this shall reach its consummation, its completion, when men shall no more live and act as they now do. The eon will have run its course and cease. This is the end of the world.

Jesus here makes a promise that extends far beyond the lifetime of all who were present before him that day. It is as though he were speaking also to us. His words imply that his church will continue to the end of time. Ps. 46:5, 6: “There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early.”

“These testimonies we do not understand as though only the divinity of Christ were present with us in the Christian Church and congregation, and such presence were to consider Christ according to his humanity in no way whatever; for in that manner Peter, Paul, and all the saints in heaven, since divinity which is everywhere present dwells in them, would also be with us on earth, which the Holy Scriptures, however, testify only of Christ, and of no other man besides. But we hold that by these words the majesty of the man Christ is declared, which Christ has received, according to his humanity, at the right hand of the majesty and power of God, namely that also according to his assumed human nature and with the same, he can be, and also is, present where he will, and especially that in his church and congregation on earth he is present as Mediator, Head, King, and High Priest, not in part, or one half of him only, but the entire person of Christ is present, to which both natures belong, the divine and the human; not only according to his divinity, but also according to, and with, his assumed human nature, according to which he has flesh and blood he will be with us, and dwell, work, and be efficacious in us.” Concordia Triglotta, 1043, etc.

Since Matthew closes here he evidently does not intend to tell the entire story of the Lord’s sudden disappearance and what the disciples did after that. He writes especially for Jewish readers, and the last message he wants to leave with them is this word of Jesus’, which opens the Messianic kingdom to all the nations of the world, and does that on the same terms. Matthew could have found no grander and fitter conclusion.

Soli Deo Gloria.

B.-P. Griechisch-Deutsches Woerterbuch zu den Schriften des Neuen Testaments, etc., von D. Walter Bauer, zweite, etc., Auflage zu Erwin Preuschens Vollstaendigem Griechisch-Deutschen Handworterbuch, etc.

B.-D. Friedrich Blass’ Grammatik des neutestamentlichen Griechisch, vierte, voellig neugearbeitete Auflage besorgt von Albert Debrunner

R. A Grammar of the Greek New Testament in the Light of Historical Research, by A. T. Robertson, fourth edition.

Concordia Triglotta Triglot Concordia. The Symbolical Books of the Ev. Lutheran Church.

C.-K. Biblisch-theologisches Woerterbuch der Neutestamentlichen Graezitaet von Dr. Hermann Cremer, zehnte, etc., Auflage, herausgegeben von D. Dr. Julius Koegel.