Matthew 28

Matthew 28"THE GOSPEL OF MATTHEW" Chapter Twenty-EightOn the first day of the week following His crucifixion, Jesus rose from the dead on the first day of the week and appeared first to the two Marys, giving them instructions for the disciples to meet Him in Galilee (Matthew 28:1-10). Meanwhile the chief priests and elders bribed the soldiers to say that the disciples stole the body (Matthew 28:11-15). When the disciples met Jesus in Galilee, He charged them to go and make disciples of all the nations (Matthew 28:16-20). POINTS TO PONDER

• The circumstances of Jesus’ resurrection

• The details of the Great Commission

REVIEW

1. What are the main points of this chapter?

• The resurrection of Jesus - Matthew 28:1-10- The soldiers are bribed - Matthew 28:11-15- The Great Commission - Matthew 28:16-20

2. Who came to the tomb at dawn on the first day of the week? (Matthew 28:1)

• Mary Magdalene and the “other” Mary (cf. Matthew 27:56; Matthew 27:61)

3. What had happened by the time they got there? (Matthew 28:2)

• An earthquake, and the stone from the door removed by an angel of the Lord

4. What were the two women instructed by the angel to do? (Matthew 28:7)

• Tell Jesus’ disciples that He is risen from the dead and for them to go to Galilee

5. Who appeared to the two women on their way to the disciples? (Matthew 28:9-10)

• Jesus Himself, who gave them the same instructions as did the angel

6. What makes the soldiers’ lie about the body of Jesus fatally flawed? (Matthew 28:13)

• If the soldiers were asleep, how did they know it was the disciples?

7. When the disciples saw Jesus in Galilee, what was their reaction? (Matthew 28:16-17)

• They worshiped Him (cf. Matthew 28:9), though some doubted

8. What did Jesus claim had been given to Him? (Matthew 28:18)

• All authority in heaven and on earth

9. What did Jesus charge His disciples to do? What did that involve? (Matthew 28:19-20)

• To go and make disciples of all nations; baptizing and teaching

10. What did Jesus promise His disciples? (Matthew 28:20)

• “I am with you always, even to the end of the age.”

Matthew 28:1-20 Verse 1Mat 28:1-20THE OF CHRIST; THE OF CHRIST ALIVE; THE ‘S ; THE FINAL ; AND THE GREAT Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary to see the sepulchre. (Matthew 28:1) Matthew in this place obviously used the Roman method of counting days, making the first day of the week begin at dawn, contrary to the Jewish usage which made it begin the night before at sunset.

Verse 2 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.The Emphatic Diaglott makes clear that the earthquake in this place was different from that while Christ was upon the cross and which tore the rocks apart. The earth is not mentioned, but it says, “There was a great shaking.” The other passage notes that the earth “trembled.” Just what the difference was is not known.[1] Poetic reference to this place was made by Whittier: Ah well, for us all some sweet hope lies Deeply buried from human eyes; And in the hereafter some angel may Roll the stone from its grave away.[2] This passage plainly reveals the power that broke the governmental seal on the tomb of Jesus. The flimsy falsehood of the Pharisees to the effect that the disciples did it while the soldiers were asleep is preposterous. G. Frederick Owen noted that: Soft, moist clay was placed about the stone and the entrance to the tomb; the official seal was pressed into this clay, thus sealing it officially. It would be a great crime to break this seal fixed by government authority, and would bring severe punishment.[3] Nor should it be supposed that the angel rolled away the stone to let the Lord out, but rather to let the witnesses in! The proof of the statement that an angel rolled the stone away is in itself. If an angel did not do it, who did? After the custom of such things, the stone was larger than could have been removed by less than several men. If any group of men had done it, one may be certain that the Pharisees would have found it out, preferred charges, and pressed them to the limit. That even a whole group of women could not have removed the stone is seen in Mark’s account that “They were saying among themselves, Who shall roll us away the stone from the door of the tomb?” (Mark 16:3). Apparently they had no knowledge of the seal and the guard. [1] Emphatic Diaglott (Brooklyn, New York: Watch Tower Bible and Tract Society). [2] John Greenleaf Whittier, “Maud Muller” (from Bartlett’s Quotations). [3] G. Fredrick Owen, Archeology and the Bible (Westwood, New Jersey: Fleming H. Revell Company, 1961), p. 73.

Verse 3 His appearance was as lightning, and his raiment white as snow.This description of the heavenly visitor corresponds with other such descriptions in the Scriptures. The glory, hos, and celestial nature of the angel were apparent in his garments. Jesus’ glorification on the mount of transfiguration also exhibited the same luminosity and splendor.

Verse 4 And for fear of him the watchers did quake and became as dead men.Only a single angel was required to render impotent a whole band of armed men; in view of this, it was an almost incomprehensible power that was available to Jesus who might have called for twelve legions of angels to rescue him from the cross (Matthew 26:53). How easily were the designs of the Pharisees countermanded by the Eternal. A solitary messenger from heaven appeared, and his simple presence struck the whole band into the semblance of death.

Verse 5 And the angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus, who hath been crucified.Criticism of the gospel narratives in their various accounts of the angels is well known, being founded on the fact that Matthew mentions “one angel seated,” Luke mentions “two standing” (Luke 24:4), and John tells of “two seated” (John 20:12). All such fault-finding ignores the truth that none of the gospel writers gave all the incidents attending the wonder of our Lord’s resurrection. On the other hand, the divine accounts are supplementary, each to the others, and focused upon different people, at different times, and totally void of that glib, verbatim parroting which unspiritual men seem to expect, and which, if it existed, would be the occasion for far more serious objections than may be fairly lodged against such wholesome and natural variations as necessarily occur in the writings of independent witnesses. Haley properly noted that: Ebrard, with other critics, has made it clear that these passages relate to different persons and times … One angel appeared at one time, two at another time. The position assumed, also, may have varied at different times.[4] Could not an angel have sat down? It is a grave fault to overlook the tremendous significance of the wonderful events here by concentrating on so-called difficulties. The big news and revelation of this verse is to the effect that the crucifixion of Jesus was of the utmost concern and widest possible observance even in heaven, that the angels of God were intent and diligent in their following of the sublime events of Calvary, and that they knew even the hearts of those who were participants in that awesome battle for the redemption of man. The admonition of the angels for the women not to “fear” shows that, in all ages, those who truly seek him have nothing to fear. ENDNOTE:[4] John W. Haley, Alleged Discrepancies in the Bible (Nashville: B.C. Goodpasture, 1951), p. 386.

Verse 6 He is not here; for he is risen, even as he said. Come, see the place where the Lord lay.“He is not here” is a message worthy of angelic transmission and is the most important fact, outside the resurrection of Christ, and is itself an essential portion of it. The empty grave is the one incontestable proof which has confounded every futile effort to cast doubt on the resurrection, and is an impregnable rock of truth upon which every attack of skepticism has invariably been shattered. What became of the body of Christ if he did not indeed rise from the dead? Let any candid mind examine the question honestly, and it will be seen that there is no satisfactory alternative. The theft of any dead body would require motivation, but there was no possibility of any such motivation relative to the body of Christ.

IF the disciples stole, would that last one of them have then proceeded to go up and down the earth preaching his resurrection, denying every worldly consideration in order to do so, and suffering at last martyrdom and death to seal a lie with their blood? Indeed, THAT would have been a greater miracle than the resurrection. Did his enemies steal it? If so, they would have produced it to confound his disciples and put an end to the doctrine they hated. “He is risen!” The risen Christ belongs to the realm of history. The Christian church exists and has existed and grown since the year of the crucifixion. So enormous a fact cannot be explained without an adequate cause, and it is impossible to find an adequate cause if the resurrection of Christ from the tomb is rejected as fiction.[5] To all insinuations against the historical Christ, it is replied that we know more about the last week of Christ’s residence upon this earth than is known of the last week of George Washington, Abraham Lincoln, Franklin D. Roosevelt, and John F. Kennedy all put together! Christ belongs to history, and is indeed the center of history, and so does his resurrection. We know his ancestry, where he was born, where he lived, the craft he learned, the names of his parents, brothers, and kinspeople, the names and motivation of his enemies, the names and successes and failures of his disciples, their weaknesses, sins, and even their fears. Monumental evidence of the historical Christ is more impressive than that of Rameses II, or Julius Caesar, or Napoleon.

The Lord’s Day, the Lord’s ordinance of baptism, and the Lord’s Supper are great and universally observed historical monuments to the historicity of Christ, more convincing than any that ever existed to honor the memory of any other. Those great memorials, to say nothing of the New Testament itself, flow down through history in an ever-widening stream of influence; and it is simply unbelievable that they were set in motion by a lie! As for the suggestion that Christ is a myth, such a presumption dies in the light of the genealogy of Jesus which is given both in Matthew and in Luke, one of them through his mother Mary (Luke) and the other through his legal father, taking his ancestry back to the very gates of paradise. Now, will someone give the genealogy of Santa Claus? or of Beowolf, or of Paul Bunyan? Advocates of the “myth” hypothesis have far more to deal with in Christ than will ever fit into any such monstrous and evil supposition as making the record of Jesus of Nazareth to be a mere myth. There is far too much to fit into such a small thimble. Moreover, the testimony of the calendar is irrefutable. The dates inscribed on buildings, the dates of newspapers, legal documents, letters and the agendas of parliaments, congresses, and legislatures, as well as the chronology of kings and presidents throughout the world and throughout history, are all intelligible only when related to the Christ and the number of years since he appeared among men. Here is a mountain fact so high that all the infidels on earth, standing on top of each other, cannot see over it. Whatever the date, it is “The Year of Our Lord,” (Anno Domini.) Oh yes, there are other methods of reckoning time. There were the Olympiads, and the Chinese Calendar, and the Jewish Calendar; but, for example, in that stronghold of international Jewry which is New York City, the synagogues along Fifth Avenue make the Jewish dates inscribed thereon intelligible to modern man only by writing the equivalent (Anno Domini) underneath; and so it is for the Chinese Calendar, and the Olympiads, and every other method. He is risen! Yet we know that Christ died. We know the name of the man who signed his death warrant. We know how he died, and what were his last words, and how they mocked him, and how his side was pierced, and how Joseph of Arimathea took the body and where he laid it, and how it was wrapped, and in what spices, and that the grave was sealed and a watch posted. And we know that an angel of God announced his resurrection, that at first his disciples did not believe it, and that later, after they had seen him, they truly believed, and that they sealed their testimony with their blood. We know that he was seen after his resurrection, that he appeared no less than ten times to a wide variety of persons in different places, and that it was the overwhelming certainty that Christ was alive again that motivated the early church and impelled it in a world-girdling revolution of religious zeal and fervor. Never was a more important word spoken to men than that of the glorious angel who said, “He is not here; he is risen, even as he said”! Even as he said! Christ made at least three grand prophecies of his death and resurrection (Matthew 16:21; Matthew 17:22-23; Matthew 20:17-19), besides many other detailed references to it. See notes on those passages. The true gospel is not merely that Christ arose, but that he did so “even as he said, and according to the Scriptures” (see 1 Corinthians 15:3-4). Come see the place where the Lord lay. That admonition indicated something profoundly important and observable was to be seen in the tomb, and such is a necessary inference from an angel of God in calling attention to it. See more on the undisturbed grave-clothes under the title of “Phenomena Attending the Crucifixion,” as outlined in the preceding chapter. Those undisturbed grave-clothes were themselves incontrovertible evidence that Christ had risen through them and through the tomb to life again. ENDNOTE:[5] Alfred Plummer, Commentary on Matthew (London: Elliot Stock, 1909), p. 414.

Verse 7 And go quickly and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you. And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.The angel in this passage summoned the disciples to a prearranged meeting place with Christ in Galilee, upon a mountain (Matthew 26:32). Robertson identified the appearance there with the one mentioned by Paul (1 Corinthians 15:6) in which Christ was seen by more than five hundred brethren at one time.[6] THE TEN 1. To Mary Magdalene (John and Mark) 2. To the other Women (Matthew) 3. To the Disciples on the road to Emmaus (Luke) 4. To Peter (Luke 23:24; 1 Corinthians 15:5). 5. To the Ten Apostles, when Thomas was absent (John 20:20) 6. To the Apostles, when Thomas was present (John 20:26) 7. To the seven by the lake (John 21:1-25) 8. To more than five hundred people (1 Corinthians 15:6) 9. To James and all the apostles (1 Corinthians 15:7) 10. To all the disciples with the Great Commission in different Words (Luke 24:44; Luke 24:49; Acts 1:3-8) The first five of those appearances occurred on the day of his resurrection, and the other five later, during the interval before his ascension. Of overriding importance is the appearance to “above five hundred brethren at one time,” mentioned by Paul who stated that many who had seen the Christ on that occasion were still living when he wrote 1Corinthians. It has been observed that such a statement was a monstrous error on Paul’s part unless it had been widely known as true. His mention of it, therefore, makes it certain that his words were provable. Certainly they were never challenged by the only generation that could have done so, namely, Paul’s. ENDNOTE:[6] A. T. Robertson, A Harmony of the Gospels (New York: Harper and Brothers, 1922), p. 249. Verse 9 And behold, Jesus met them saying, All hail. And they came and took hold of his feet, and worshipped him.Christ never once rejected worship offered to himself. As God incarnate, he was fully entitled to it; and the worship of him is truly fit and proper at all times, as here and throughout the New Testament.

Verse 10 Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shalt they see me.The triple mention of that appointment in Galilee, twice by Jesus and once by the angel, under its importance. Far removed from the turbulent hatreds of Jerusalem, Christ would give his Great Commission and establish his disciples in their world-wide task of soul-winning, amid the peaceful scenes of that sacred rendezvous upon a mount in Galilee.

Verse 11 Now, while they were going, behold, some of the guard came into the city, and told unto the chief priests all the things that were come to pass. THE BIG LIEThen was the opportunity for the chief priests to have made good their boast that they would believe Christ if he came down from the cross. It was an even more wonderful thing to come up from the grave, but still they did not believe him. No one is so blind as one who will not see. The sequence of events mentioned in this verse is exactly such as should have been mentioned. Not all the guard, but some of them, left their post to report to the chief priests in view of the changed situation.

Verse 12 And when they were assembled with the elders, and had taken counsel, they gave much money unto the soldiers.Having attempted to convict Christ with suborned testimony, the same men, in perfect character with their evil nature, then made use of bribery to deny the resurrection after the event. The fact that money was paid labels their report as false; no bounty would have been required to tell the truth. One can only marvel at the callous disregard of the soldiery which, for money, agreed to circulate a lie, denying the resurrection of Christ.

Verse 13 Saying, Say ye, His disciples came by night, and stole him away while we slept.The falsehood was its own refutation. Certainly no man can be trusted when relating what took place while he was “asleep”! There is always a cleft in the foot of a falsehood; it can never walk uprightly but must limp, hobble, and drag itself, leaving the tell-tale evidence visible to all. Further consideration against the plausibility of such a lie is the fact that if any such thing had occurred, the men who went to sleep would have been liable to the death penalty for having permitted it. In fact, Herod Agrippa I put to death sixteen soldiers at one time for their failure to keep Peter on that occasion when an angel delivered him (Acts 12:19).

Verse 14 And if this come to the governor’s ears, we will persuade him, and rid you of care.There was a small chance, of course, that Pilate would intrude into the thing, especially since it was a Jewish matter; and the governor had had more than enough of such things already.

Verse 15 So they took the money, and did as they were taught: and this saying was spread abroad among the Jews, and continueth until this day.Thus it came out why Satan wanted a watch in the first place. By that means, the evil one provided suborned testimony to deny the resurrection after the fact. The resurrection seems to have been fully anticipated by Satan. Why, in all ages before or since, has there never been another case of guarding a grave to prevent a report of resurrection from the dead? There is a uniqueness about this solitary case of grave-guarding that truly identifies it as a part of that supernatural struggle between light and darkness on Calvary. Second only to the betrayal by Judas was this conduct of the soldiers of infamy. For money, they circulated a lie concerning the most important truth the human race would ever know, even if the race of man should continue a million years. That the lie was not even contrived by them but by the priests, and that it was scandalously implausible even on its face, and actually unbelievable, made no difference. So they took the money! What an indictment! How perfidious was their shameful compliance with the mandate of the priests! There would, of course, be men in all ages who would consent to believe it. There at the grave of Jesus, the BIG lie was born; and it is the ancestor of every big lie since then. Holy men, fired with heavenly zeal, would girdle the earth with the “good news” of the gospel! They would endure hardships unspeakable and finally seal every word with the blood of martyrdom; but alongside the apostles, there always slithered that child of the serpent, the lie that the disciples stole the body. For men who WILL disbelieve, Satan provides more than enough opportunity.

Verse 16 But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.Matthew in this place recorded the official appearance of Christ to his disciples after the resurrection. There were other appearances, as already noted; but the others were more personal or incidental. This meeting, scheduled in advance, at a prearranged place, mentioned twice by Jesus and once by an angel - this meeting was the great appearance. It was attended by over five hundred disciples, as related by Paul (1 Corinthians 15:6), and even infidels have been impressed by Paul’s affirmation of that stupendous fact. He mentioned it as an undeniable truth and appealed to the hundreds then living who were witnesses of it, conceding at the same time that some had “fallen asleep.” If Paul could so boldly affirm Christ’s appearance to so many, it had to be true. The enemies of the Lord and of his holy religion would have welcomed nothing so much as a statement that they could challenge and prove to be false.

They certainly would have challenged Paul’s statement if they could have done so, but they could not; and it is a mountain fact that all of the denials of Christ’s resurrection came long, long after the death of that entire generation that witnessed it. It is not certainly known where that mountain in Galilee was located, nor, for that matter, why Christ should have selected any location in Galilee. Christ made an appointment to meet his disciples in Galilee, and that appointment HE KEPT. He kept it in spite of: (1) his sleeping disciples, (2) his betrayal, (3) their forsaking him, (4) his death, (5)his burial, (6) Peter’s denial, (7) the big lie, and (8) the unbelief of many. The only persons who did not meet Christ on that mount in Galilee are those who did not go there to keep their appointment. In like manner, now Christ keeps his appointments with his disciples, in spite of similar lapses on their part; and what are those appointments? They are: (1) to meet him in baptism, (2) at the Lord’s table, (3) in the trials of life, (4) in death, and (5) in the judgment to come. Only those who will not obey him shall miss the joy of meeting the Lord in those appointments; but in the case of the judgment, all shall keep that appointment, whether they desire to do so or not.

Verse 17 And when they saw him, they worshipped him; but some doubted.It is a strong witness to the candor and accuracy of Matthew’s account that the doubters should have been mentioned at that particular confrontation with Jesus. Only one passionately concerned with giving all the facts would have done so. The reason for their doubt was not recorded, but one probable explanation of it is in the next verse.

Verse 18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth.This indicates that Christ was first visible from a distance, and then “came to them,” leaving the probability that some recognized him at once while some doubted, and that as soon as he came to them, all believed. All present on that mountain were there for the specific purpose of meeting Christ, as he had appointed them; and it is a safe conjecture that as soon as he came near, all believed. All authority hath been given unto me in heaven and on earth. Go ye therefore and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world. THE GREAT The surpassing magnificence of this grand conclusion to Matthew’s gospel is unrivaled by anything even from the sacred pages of inspiration. This Great Commission, as the saints of all ages have consented to call it, constitutes the marching orders of his church for a day and to all eternity. It is a whole galaxy studded with many of the biggest stars in the firmament of Christian doctrine. It may well be doubted if many passages of similar length are more freighted with divine truth than are these words of the Commission. They are exactly what one should have expected, only far more, from the lips of a supernatural, divine Saviour, on point of departure to the eternal world of the spirit, and uttering one last comprehensive command to his disciples for all generations to come. One may observe the stormy band of Orion reflected in a drop of water at night, because both were created by Almighty God and there is a unity in all his creation. That strange interrelation of all created things was marked by the poet Tennyson who said, Flower in the crannied wall, I pluck you out of the crannies; I hold you here, root and all, in my hand, Little flower, - but if I could understand What you are, root and all, and all in all, I should know what God and man is.[7] It need not, then, be thought a strange thing that this Great Commission should contain embryonically so many of the distinctive doctrines of the faith that is in Christ, Among them, and there is no pretense of exhaustiveness, are noted the following:

1. All authority in heaven … This teaches the divinity of Christ. If these words were spoken by a mere man, they are nonsense; and therefore in this statement Christ lays claim to status as a member of the Godhead. Ten times in the Greek New Testament, Christ is actually called God (see John 1:1; John 20:28; Acts 20:28; Romans 9:5; Philippians 2:6; Hebrews 1:8; Titus 2:13; 2 Peter 1:1; 1 John 5:20; Revelation 1:8; also Colossians 2:9 and John 14:9). This says nothing of the countless passages in which he laid claim to attributes of deity, as for example when he said, “Before Abraham was, I am!” Christ is God come in the flesh. That is the central meaning and message of Christianity. Anything less than this regarding Christ is blasphemous.
2. And upon earth. Christ is head of the church upon earth as well as in heaven. There is no true head on earth, otherwise the church is a two-headed monster. This indicates the reign of Christ is now going on. These are the times of the regeneration when he is reigning with the Twelve in his kingdom, the Israel of God. Christ was not defeated on Calvary but was there victorious over death, hell, and the devil. He will continue to reign until all his enemies have been put under foot, notwithstanding, the last enemy that shall be destroyed is death (1 Corinthians 15:24-25).
3. Go ye therefore and make disciples … Disciples can be made only by teaching; therefore the KJV did no violence to the meaning with the translation, “Go teach all nations.” Mark’s account makes it crystal clear that that is what was said. Thus, teaching, as a prerequisite of discipleship, is evident as one of the basic principles of the faith. Infants cannot be taught, and therefore, in the true view, they cannot become disciples until they are old enough to be taught. The Great Commission is clearly opposed to infant church membership.
4. Of all nations … Here is the world-wide missionary program of the church. Here is the world-wide brotherhood of all nations and races in Christ. God made of “one” all the families of the earth (Acts 17:26), and that universal kinship and brotherhood appear in the Great Commission. No limitation or abridgment is permitted. All the nations … not merely all “the English-speaking nations” or “all the white nations,” but all the nations!
5. Baptizing them … If nothing else appeared in all the Bible relative to the ordinance of baptism, Christ’s mention of it in this circumstance would have been more than sufficient to bind it upon all people for all time to come. That Jesus Christ, the Head of our holy faith, in this grand finale of his earthly teaching, should be charged with having introduced secondary, subordinate, non-essential, and unnecessary commands is a reflection upon his divinity. Added to that is the sacred triple name of “Father and of the Son and of the Holy Spirit” in which baptism was commanded to be administered. Where else in all the Scriptures is there another commandment that enjoys the distinction conferred by those solemn words? The commandment of baptism, subjoined by the sacred name of Father, Son, and Holy Spirit, is in this Great Commission elevated to a priority that men have been very reluctant to allow; and yet the inclusion of baptism in this Commission dispels any view that it can be considered optional or permissive; it is commanded, not for one or for a few, but for all, “every creature” (Mark 16:15).
6. Into the name … Three names are given, yet they are one name. God’s unity and oneness are taught by this. There are three persons in the Godhead, and each has a name; but their name is one!
7. Of the Father, and of the Son, and of the Holy Spirit. Here is the doctrine of the Trinity. Although not stated in the Scriptures under that terminology, the doctrine of the Trinity is nevertheless a true one, and appears throughout both the Old and New Testaments. The pronouns for God in Genesis are plural, as in “Let us make man in our image” (Genesis 1:26). Even the passages affirming that God is “one” employ a word which means a compound rather than an abstract unity.

That Hebrew word is [~‘echad] and is also used in such passages as that which says a man and his wife shall be “one” flesh (Genesis 2:24), and in “the people is one” (Genesis 11:6). Thus, the “oneness” of God is like the “oneness” of a man and his wife, or of the people. In the New Testament, the doctrine of the Trinity appears in this passage, and at Christ’s baptism (Matthew 3:16). Also, the benediction of 2 Corinthians 13:14 likewise establishes the Trinity. 8. Teaching them to observe all things … The perpetual mission of the church as a teacher is implicit in these words. Here is the necessity for indoctrination and grounding all the disciples in the Saviour’s teaching. Here is the divine authority for the Bible School, the cottage meeting, the mid-week service, the evangelistic campaign, and whatever else may be useful in carrying out the divine injunction to teach the taught and to teach the baptized to do all that Christ commanded. 9. Whatsoever I have commanded you … This establishes the identity of the true doctrine; it is what Christ commanded, nothing else. The most important fact of Christianity is that it is “of Christ.” The true faith was “first spoken” by him (Hebrews 2:3), and not by any other: Whatsoever was not first spoken by the Lord and confirmed by those who heard him can have no valid claim as a part of Christianity. Not even the Holy Spirit came to reveal new truth to the apostles but to “bring all things to their remembrance” (John 14:26; John 16:13). In practical fact, this limits true Christianity to what is taught in the New Testament, for that is the only book that contains the authenticated teachings of the Master.

With the death of the last of the apostles who heard and confirmed to others what Jesus taught, the revelation of God’s true will for mankind was concluded. Many passages in the New Testament make that crystal clear. People are commanded not to go beyond what is written (1 Corinthians 4:6); the apostles gave all “things that pertain” to life and gods (2 Peter 1:3); the true faith was “once for all” delivered to the saints (Jude 1:1:3), etc. In the light of this, how much of present-day Christianity is valueless? Auricular confession, baptizing of babies, countless innovations in the worship, the doctrine of purgatory, penances, redemption of penances, and literally scores of doctrines, devices, and presumptions of men, are all identified as forming a part of Christianity, but it is not so. Christ knew none of those things.

They were not first spoken by him; on the other hand, we know the place, and the time, and the name of the man or men who initiated those things and brought them into God’s worship. Therefore, all such things must be rejected by those who would walk after the oracles of God. 10. And lo, I am with you always … This teaches the providence of God. God has not wound up his universe, or his church, and left them to run of their own accord. He “upholdeth all things by the word of his power” (Hebrews 1:3). Christ promised to be with his disciples always. A solicitous and loving providence always watches over the fortunes of God’s church. 11. Even unto the end of the world. This teaches immortality. It would have been a vast comfort if Christ had promised to be with his disciples until they die; but this promise far exceeds that. He is still with Peter, James, and John, and all who ever truly served him in all generations. He is the God of the living and not of the dead; he brought life and immortality to light through the gospel (2 Timothy 1:10). 12. The end of the world. This is the doctrine of the final liquidation of the entire material creation, specifically of the earth and all that is in it. The apostle Peter elaborated on this (2 Peter 3:1-13). This earth is destined to burn, whether by nuclear fires kindled by man himself, or by some catastrophic judgment of God, is not known. Even as recently as a generation ago, men scoffed at the idea that the earth could burn; but in the light of what is now known, it is safe to say that scientific knowledge has finally caught up with revelation.

The sun itself is a “nova” and is a type of star that is capable of exploding to a million times its present size and intensity (see National Geographic magazine, November, 1965, article on the sun by Herbert Friedman). When and if such a thing happens, our poor earth will be millions of miles deep in the flaming periphery of the sun itself. In the light of Christ’s word in this place, and in view of Peter’s words on the same subject, the end of this world is certain. “No man knoweth the day nor the hour” (Matthew 24:36). The conclusion that thoughtful men should derive from these considerations is well stated by Peter who said, “Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace” (2 Peter 3:14). ENDNOTE:[7] Alfred Lord Tennyson, poem, “Flower in the Crannied Wall,” J.W. McGarvey Commentary For Matthew Chapter Twenty-EightThe Women at the Sepulcher, Matthew 28:1-8. (Mark 16:1-18; Luke 24:1-11)1. In the end of the sabbath.—The English version is here self-contradictory: for if the event mentioned occurred “in the end of the Sabbath,” it could not have occurred “as it began to dawn toward the first day of the week.” The word rendered “in the end” (ψ), usually means late, and is sometimes translated “in the evening.” (Mark 11:19 Mark 13:35.) But it is sometimes used with the genitive in the sense of after (see Robinson’s N. T. Lexicon), and such must be its meaning here: “after the Sabbath, as it began to dawn,” etc. and the other Mary.—The one mentioned above, Matthew 27:61. The two Marys, having remained at the sepulcher on the evening of the burial until Joseph and Nicodemus departed, now return, as Matthew expresses it, “to see the sepulcher.” Their more especial object was to complete the embalming of the body (Mark 16:1); but as Matthew had said nothing of their previous preparation of spices, he chooses now to speak in vague terms of their object in coming. 2. a great earthquake.—It was probably great in intensity, but not in extent. It was produced by the power of the angel who descended and rolled back the stone, as appears from the use of for (γαρ), in the next clause. 3, 4. for fear of him.—Both the appearance and the action of this angel were majestic in the extreme. He came down from heaven like a stream of light; he stood at the door of the sepulcher, with raiment white as snow and a countenance gleaming like lightning; with resistless hand he rolled back the great stone, at whose fall the ground trembled with an earthquake; then he calmly took a seat on the stone and turned his gleaming face upon the soldiers, as if to say, See what I have done! No wonder that “the keepers did shake and become as dead men.” 5. the angel answered.—We learn from Mark and Luke that the angel first spoke to the women after they went into the sepulcher (Mark 16:5-6; Luke 24:2-5); consequently we are to understand that after the flight of the guards and just before the arrival of the women, the angel left his seat on the stone and went inside the sepulcher. All that occurred previous to the arrival of the women was learned from the report of the guards, who at first gave a true and full account of what they had witnessed. (Verse 11.) 6. Come, see the place.—Not the sepulcher, but the particular spot within it where the body was laid. They had already entered the sepulcher and seen that the body was gone. (Luke 24:3-4.) The angel had now become visible, and invites them to examine the spot marked, as we learn from John (John 20:7), by the napkin, which had been about his head, lying in one place, and the linen clothes in another. The presence of these grave-clothes confirmed the statement that he had risen, for had he been carried away they would scarcely have been left behind. The sepulcher, it must be observed, was not a narrow grave, but a chamber of considerable size, in which at this moment not less than four women and two visible angels were moving about. 7. tell his disciples.—The word disciples, in Greek, is in the masculine gender, and distinguishes the male from the female disciples. The women are charged with the double announcement that Jesus had arisen, and that he would go before the disciples into Galilee. They would naturally return to Galilee after the Passover week expired, because there were their homes. 8. and did run.—The “fear and great joy” with which they were excited gave swiftness to the feet of the women as they ran to tell the news to the male disciples, and never before had such a message burned within the heart of man or woman.

Jesus Appears to the Women, Matthew 28:9-109. Jesus met them.—He had the instant before parted from Mary Magdalene, to whom he appeared first. (See note on Mark 16:9.) la seems that no one saw him come out of the sepulcher, not even the soldiers. Whether he was invisible at the moment, or was not seen because the soldiers were overwhelmed by the appearance of the angel, we can not tell. held him by the feet.—The women, according to the custom of the Jews when greatly overpowered with religious emotion, prostrated themselves before him, and in this posture took hold of his feet as he stood on the ground. 10. Then said Jesus.—The interview was but momentary. The women identify him, he repeats the message already given by the angel about the meeting in Galilee, he instantly disappears, and then the women hasten on their errand more excited than before.

Report of the Watch, Matthew 28:11-1511. when they were going.—Here Matthew informs us of the exact relative time at which “some of the watch” arrived in the city and reported to the chief priests what they had seen: it was “when the women were going " to deliver their message, and it was after their meeting with Jesus. Notice that, not all, but some of the watch went to the chief priests, the remainder going doubtless to their own quarters. Some went to the chief priests because they knew that it was at their instance that the sepulcher had been guarded. 12. and had taken counsel.—This was doubtless a hurried gathering of such chief priests and elders as were near by, not including such men as Joseph and Nicodemus, who would be unfavorable to the villainy in contemplation. 13. Say ye.—The object of the chief priests, as is common with men who persist in crime, was to keep hid from the eyes of men the proof that they had put to death an innocent person. They were oblivious of the power and wrath of God, and they proceeded to still further inflame the divine wrath by putting a lie into the lips of the soldiers and hiring them to tell it. while we slept.—The new story bore its falsity on its face. It was an affirmation as to what was done, and by whom it was done, while the affirmants were asleep. Moreover, it was the affirmation of an impossibility; for it is impossible, even had they been asleep, that a company of men sufficiently numerous to perform the task, could have walked up to the sepulcher, rolled away the great stone, and borne the body away, without awaking some of the guards, who were stationed about the door of the sepulcher for the very purpose of preventing such a removal of the body. Matthew’s account of the origin of this story is confirmed by the character of the story: it is utterly incredible that such a story could be told by honest men for an honorable purpose. 14. we will persuade him.—It would have been hazardous for the soldiers to tell the new story without some guarantee of protection, for it contained an admission that they had fallen asleep while on guard, and this, in the Roman army, was punishable with death. This fact, be it noticed, adds to the improbability that the story itself is true. The chief priests promised to persuade Pilate and protect the soldiers, in case of their arraignment, and this they could safely promise, both because Pilate was interested like themselves in concealing the fact of the resurrection, and because, if it came to the worst, they would not be afraid to confess to him the lie which they had put into the lips of the soldiers. 15. is commonly reported.—Up to the day that Matthew wrote his narrative, this false report was current among the unbelieving Jews. If the truth of a historical proposition can be established by the absurdity of its contradictory, the resurrection of Jesus is established by the absurdity of all efforts to account in another way for the disappearance of his dead body. His enemies of that generation, men of learning and of ingenuity whose honor was involved in the issue, were able to invent no better account of said disappearance than this absurd story put into the mouths of the soldiers; and men of subsequent ages have made no improvement on this original falsehood. One of the latest efforts of the kind, that of Monsieur Kenan, though more imaginary, is not less absurd. This philosopher (?) says: “The strong imagination of Mary Magdalene here enacted a principal part. Divine power of love! sacred moments in which the passion of a hallucinated woman gives to the world a resurrected God!”

The Meeting in Galilee, Matthew 28:16-2016. where Jesus had appointed.—Here we learn that the mountain on which the oft promised meeting in Galilee was to take place (26:32; 28:7, 10), had already been designated by Jesus; and we may safely infer that the time had also been named, for otherwise the disciples would not have known when to assemble at the appointed place. 17. but some doubted.—The doubt is accounted for in part by the fact that he first appeared at a distance, as appears from the words, “he came and spoke to them” (18), and in part by the fact that others were there besides the eleven. This is undoubtedly the time at which he was seen by “above five hundred brethren at once” (1 Corinthians 15:6); for it was the only appointed meeting, and the appointment gave opportunity for all who would to be present. In so large a crowd it is not surprising that some even of the eleven did not recognize him at the first moment of his appearing. 18. All power.—More correctly rendered all authority. The assertion that all authority in heaven and on earth was given to him was a proper prelude to the command which follows, for the possession of such authority was requisite to the effective issuing of such a command. 19. teach all nations.—The term rendered teach (μαθατεω) means to make disciples. The clause should be rendered, “Go, disciple all nations.” A disciple is one who accepts the teaching of Jesus; and men are made such by preaching the gospel to them. baptizing them.—Not baptizing the nations, but baptizing those discipled. Them, in the Greek, is in the masculine gender (ατος), and can not refer for its antecedent to nations (θνη), because the latter term is in the neuter gender. Its antecedent is the masculine noun disciples (μαθτας), implied in the verb (μαθατεύω), make disciples. (For another example of this construction, see note on Matthew 25:32.) in the name.— As is well remarked by Alford, “It is unfortunate again here that our English Bibles do not give us the force of this είς. It should have been into (as in Galatians 3:27, al.), both here and in 1 Corinthians 10:2, and wherever the expression is used.” So depose Lange, Olshausen, and the best critics generally. It has been objected, especially by Dr. Conant (Notes on Bible Union Version), that into the name is not good English. The objection may as well have been urged against such expressions as “into Moses,” “into Christ,” “into his death.” There is no fault to be found with any of these expressions, unless it be their obscurity, and this can not be avoided except by a circumlocution. The name of the Father and of the Son and of the Holy Spirit means the combined authority of all the manifestations of God.

To be baptized into this, is to be brought by baptism into actual subjection to it. He that is baptized is brought into subjection by that act to the Father, to the Son, and to the Holy Spirit; and in consequence of this subjection he receives the remission of his sins and the gift of the Holy Spirit. (Acts 2:38.) 20. teaching them.—Here the word teaching is a proper rendering, and it indicates the third step to be taken with those to whom the apostles would preach. Having made disciples by persuading men to accept the teaching of Jesus, and having baptized such into the name of the Father and of the Son and of the Holy Spirit, they were next to teach them all that Jesus had commanded— all the duties of the Christian life. I am with you alway.—This promise includes more than his mere presence. When we urge men to a dangerous and difficult undertaking, and say, We will be with you; we promise them our co-operation and support. Such is the meaning of Jesus: he is with his people to help them and to protect them. The promise is limited only by “the end of the world.” The term rendered world (ιν) frequently means age: but whether we render it world or age in this place the meaning is the same, for the age referred to must be the Christian age, and this will end with the world itself. The promise was made primarily to the eleven, but inasmuch as they were not to live till the end of the world, it properly extends to the entire Church of which they were the recognized representatives. While the world stands, therefore, Christ, possessed of all authority in heaven and in earth, is pledged to be with his Church. This is a most appropriate conclusion for a narrative whose object it was to record some of the labors, sufferings, and triumphs by which Jesus laid the foundation of his Church, and from which the promise of his presence derives all of its heavenly consolation.

Argument of Section 9This section contains at least two historical proofs of the divinity of Jesus. The first is found in the demonstrations of divine power which accompanied his death. The miraculous darkness which covered the land for three hours previous to his last breath, was an unmistakable sign from heaven. The invisible hand which at the moment of his last cry rent in twain the veil of the temple, could have been no other than the hand of God or that of an angel sent from heaven. The earthquake, bursting solid rocks and opening the chambers of the dead, was a divine response from the earth to the divine token of wrath which hung over the face of the sky. All these are unmistakable manifestations of God’s displeasure, and none of them could have accompanied the death of Jesus had he been an impostor. The conclusion forced upon the mind of the centurion, and extorting from him the exclamation, “Truly this was the Son of God,” is the conclusion which must be echoed back from the soul of every honest man who reads the story. The second proof in the section, and the grand final demonstration, is found in the resurrection of Jesus from the dead. That he did arise is attested by conclusive evidence. The women can not have been mistaken as to the statement of the angel at the sepulcher, nor as to the appearance of Jesus to them on the way. Their testimony on these two points is true unless they lied, and they had no motive prompting them to lie. Their statement, too, is such, in its details, as they could not have invented: to suppose that they invented it is a far more violent supposition than to suppose it is true. Again, the eleven can not have been mistaken in asserting that Jesus appeared to them on the mountain in Galilee and spoke to them the words of the commission; nor can the commission itself have been an invention of men, and especially of these men.

Matthew was himself one of the eleven, and an eyewitness to this part of the proof. The resurrection of Jesus being thus established as a fact, his Messiahship and his Sonship are established beyond all reasonable doubt.

Conclusion to McGarvey’s Commentary For Matthew We here conclude our comments on a narrative which, whether we consider its merits as a mere narrative; the momentous character of the leading proposition which it advocates; or the completeness and amplitude of the historical demonstration which it furnishes, has no superior among the writings of earth, and no rival except its own three companions. To the God of peace, who brought again from the dead our Lord Jesus, that great Shepherd of the sheep, be glory everlasting for this inestimable gift of his grace! Questions by E.M Zerr For Matthew 281. What day has just ended? 2. It is dawning toward what? 3. What women are mentioned? 4. Who is the “ other” Mary? 5. For what did they come ? 6. What demonstration in nature occurred ? 7. Who descended from heaven? 8. What did he do? 9. Where did he take his seat? 10. Describe his countenance. 11. And his raiment. 12. Whom did he cause to shake? 13. How did they become? 14. To whom did the angel speak ? 15. He told them not to do what? 16. What did he know of them? 17. Why was Jesus not there? 18. According to whose saying was it? 19. What did he bid them come see? 20. To whom should they quickly go? 21. What news to tell them? 22. Where would Jesus be seen by them? 24. State their emotions. 25. They ran for what purpose ? 26. Who met them on the way? 27. Repeat his salutation. 28. How did they hold him? 29. What did they do towards him? 30. Repeat his assuring expression. 31. What were they to go tell? 32. State whom they would see in Galilee. 33. Who became aroused at this time? 34. Where had they been on duty? 35. To what place did they come? 36. What news did they have? 37. To whom did they deliver it? 38. What assembty was called then? 39. Tell what they took together. 40. What did they give to the soldiers ? 41. Why to them? 42. What would you call this money? 43. On whom were they to lay the blame? 44. At what time were they said to have acted ? 45. What were the soldiers doing then? 46. Who might hear of this? 47. If so who would be in danger? 48. How was it to be avoided? 49. Did they accept the money? 50. Did they keep their unlawful contract ? 51. What became common? 52. Among what people was it reported? 53. For how long was it reported ? 54. Who went away into Galilee ? 55. Why eleven of them? 56. By whose appointment was this? 57. Seeing him what did some do? 58. And what did others do? 59. Who came and spake to them? 60. What had been given to him ? 61. Whom were they to go teach? 62. Into what name to baptize? 63. Teach them what? 64. Who would be with them? 65. For how long?

Matthew 28:1

28:1 The particular time at which the 24-hour period was supposed to start has been a disputed point, and that is because no absolute and universal rule was observed by all people. According to this verse the period began in the morning. Thayer defines began to dawn to mean, “To grow light, to dawn.” And. Mark 16:2 refers to the same event as being “at the rising of the sun,” all of which indicates that at least in some cases the 24-hour day was from sunrise to sunrise. However, we should not overlook that it was after the sabbath was past for the text says end of the sab-bath which Thayer defines, “the sab-bath having just past.” The two Marys were the same as those mentioned in Matthew 27:61; Mary Magdalene and Mary the mother of Jesus.

Matthew 28:2

28:2 There was a great earthquake. The marginal renders it “had been,” which is correct, for Mark 16:4 says that when the women arrived at the tomb they found the stone rolled away from the sepulchre. The angel was not afraid to break the seal that the Jews had caused to be placed upon the tomb, for he did not flee but rather remained and sat upon the stone.

Matthew 28:3

28:3 Lightning is very bright and penetrating and a fitting comparison for the counterance of an angel. Snow-whiteness is an emblem of purity and well represents the kind of being who would come down from heaven.

Matthew 28:4

28:4 The keepers were the members of the watch who were stationed there to see that no person would disturb the tomb. When this angel ignored the entire setup and removed the stone it was a great surprise to the watchers who were soldiers. No wonder it filled them with fear and trembling and rendered them helpless.

Matthew 28:5

28:5 As far as the text shows, the angel paid no attention to the members of the watch, but he addressed encouraging words to the women. Being on a mission from heaven he was endowed with the information that would be useful in his work. By this he was aware of the purpose of the women who appeared at this time.

Matthew 28:6

28:6 Not only had Jesus risen, but he had left the scenes of the tomb. As a visual evidence of the Lord’s resurrection, the women were invited to come and see the place where he bad lain.

Matthew 28:7

28:7 After a look at the empty tomb they were bidden to go qiuckly and tell the good news to the disciples. They were later to see Jesus in Galilee, the district where he had lived until he was ready for his public ministry.

Matthew 28:8

28:8 The fear of these women was the same as profound respect, and the great joy was caused by the wonderful fact that their Lord was alive again. Their joy would not let them be selfish, but they went running to bring the word to the disciples.

Matthew 28:9

28:9 Jesus had left the tomb before the women arrived, and as they were leaving he met theme and gave them a joyous greeting. The reader should see the note on the subject of “worship” at chapter 2:2 and note the various shades of meaning of the word. In our present verse the only outward demonstration indicated was their grasping the feet of the Lord. This act of respectful condescension could very properly be called one of worship and is included in the definition of the word.

Matthew 28:10

8:10 This is the same message the angel gave the women at the tomb. Christ’s brethren means his disciples (John 20:17-18), and they were promised to be met by him in his home country of Galilee.

Matthew 28:11

8:11 Some of the watch means the men who had been on duty at the tomb. They doubtless did their duty in seeing that no man disturbed the tomb, but they were powerless to prevent what the angel did. As faithful watchmen they made a true report of what had transpired. However, this was before they had been approached on the bribery proposition and agreed to make the foolish statement mentioned above.

Matthew 28:12

8:12 Gave the money unto the soldiers means the men who had been appointed to guard the grave from disturbance by the disciples.

Matthew 28:13

8:13 The absence of the body of Jesus from the tomb could not be denied, hence the story of stealing it was made up to account for the empty tomb. There are at least two weak points in this story. If they were asleep they could not know what was going on; also, such a lack of faithfulness as watchers was punishable by death and they would not likely have risked it. But money will do wonders and it seems to have had its effect on these soldiers.

Matthew 28:14

8:14 Thayer says to persuade means “to win one’s good will.” Pilate was a wavering sort of governor as had been shown in this case, and they felt sure they could influence him to let the soldiers off without punishment. Another thing, they said if this come to the governor’s ears; there is no proof that he ever heard the report.

Matthew 28:15

8:15 This foolish report was circulated among the Jews which is very significant. They were the ones who wanted to believe it and pretended to do so. There is no account of any knowledge of it among the people in general.

Matthew 28:16

8:16 The women were told by the angel (verse 7) to give the disciples the word, and in verse 10 Jesus gave them the same message. Hence this verse reports the journey to Galilee, the very mountain spot for the meeting having been designated. Eleven disciples were in the group because Judas had taken his own life before the crucifixion of his Lord (Matthew 27:5).

Matthew 28:17

8:17 All we can say of this worship is that what they did comes within the definition of the word as given at chapter 2:2. Thayer defines the original of doubt, “to doubt, to waver.” It indicates a frame of mind that might be expressed by a familiar saying, “it is too good to be true.”

Matthew 28:18

8:18 In the Authorized Version the word “power” comes from two Greek words, with only a few exceptions, which are DUNAMIS and EXOUSIA. There is a partial blending of these words in their meaning so that they are used somewhat interchangeably, but each has its main or proper meaning. According to Thayer the first word means, “strength, ability, power; inherent power, power residing in a thing by virtue of its nature.” He defines the second word, “power of choice, liberty of doing as one pleases; leave or permission.” For convenience the first may be defined as “personal strength or ability,” the second as, “the right or privilege bestowed on one.” The word in this verse is EXOUSIA, which means that God be-stewed upon Christ full right to rule over his kingdom.

Matthew 28:19

8:19 Teach is from and is defined by Thayer, “to make a disciple; to teach, instruct.” Its main application is to bring persons into a relationship with Christ that they never had before. All nations is equiva lent to “every creature” in Mark 16:15. The Mosiac system was given to the Jews only, while the Gospel was given to both Jew and Gentile. To do this teaching among all nations would require ability to speak in every language, and none but the apostles had that ability. It is a perversion of scripture, therefore, to apply this commission to preachers of today. In is from EIS which means “into” as used here. The Father, Son and Holy Ghost are a unit in the Godhead and hence “name” is singular. Whoever is baptized into one is baptized into all three, therefore one baptism is all that is necessary and right. The scripture in no place presents this as a formula to be spoken by the administrator of baptism, and when he says these words he is merely announcing to the hearers what he is doing.

Matthew 28:20

8:20 Teaching is from DIDASKO and means to instruct in general. The ones to be instructed were those that Christ had commanded. In order that no mistake would be made, the Comforter (Holy Spirit) was to be sent to “bring all things to their remembrance” (John 14:26). I am with you always, even unto the end of the world. The .authority of the apostles was to be in force to the end of the world. Christ is not with them in person any more than he is with all Christians in person.

But the words of the apostles are written in the New Testament and they are as binding on us now as if they were here in person and as if Jesus also had remained on earth in person. So there can be no successors to the apostles in this world because they are still in their own proper place of authority under Christ and will be until the end.