Bible Commentaries
Matthew 28

Verses 1-10

Mat 28:1-10

The Women at the Sepulcher, Matthew 28:1-8.
(Mark 16:1-18; Luke 24:1-11)

J.W. McGarvey

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" (ὀψὲ), 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. (Matthew 28:11.)

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 (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 28:9-10

9. 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.

The Resurrection - Matthew 28:1-10

Open It

1. In your opinion, what is the most significant event in history?

2. If you could go back in time and witness any historical event, which one would you choose? Why?

3. What is the most awesome display of power you have ever seen?

Explore It

4. When did the events of this passage occur? (Matthew 28:1)

5. Who went to Jesus’ tomb? (Matthew 28:1)

6. What significant events took place that morning? (Matthew 28:2)

7. Where did the angel go, and what did he do? (Matthew 28:2)

8. What did the angel look like? (Matthew 28:3)

9. What effect did the angel have on the guards at the tomb of Jesus? (Matthew 28:4)

10. What amazing news did the angel announce to the women at the tomb? (Matthew 28:5-6)

11. What invitation did the angel give the women? (Matthew 28:6)

12. What command did the angel give Mary Magdalene and "the other Mary"? (Matthew 28:7)

13. How did the women feel as they left the tomb? (Matthew 28:8)

14. What kind of meeting took place as the women were going to tell the disciples about Jesus? (Matthew 28:9)

15. How did the women respond when Jesus met them? (Matthew 28:9)

16. What words of challenge and comfort did the women receive? (Matthew 28:10)

Get It

17. If you can mentally place yourself at the tomb of Christ on that first "Easter morning," what emotions would you be feeling?

18. Why is the Resurrection important to us as Christians?

19. What attitude should we have in light of the fact of Jesus’ resurrection?

20. How might you answer a skeptic who argued that Jesus didn’t really rise from the dead?

21. Why should we be interested and motivated to tell others about this amazing historical fact?

22. How does Jesus’ warm, loving attitude—even toward the disciples who deserted him—give you comfort?

Apply It

23. When and where could you spend a few minutes meditating on the truth of this passage over the next week?

24. In what practical and realistic ways can you become more effective this week in spreading the good news about Christ?

Verses 11-15

Mat 28:11-15

Report of the Watch, Matthew 28:11-15

J.W. McGarvey

11. 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 Guards’ Report - Matthew 28:11-15

Open It

1. How much of what goes on in the world (in government, in business, on the street, in families) is hidden or covered up?

2. When you hear two wildly different versions of the same event, how do you determine which one is true?

3. What bit of news or information do you remember more than any other?

4. As a child, what elaborate cover-ups did you devise in order to hide your misbehavior?

Explore It

5. While the women were going out to spread the good news, what did the guards from the tomb do? (Matthew 28:11)

6. What groups met to discuss the "emergency" of Jesus’ missing body? (Matthew 28:12)

7. What did the meeting of religious leaders produce? (Matthew 28:12)

8. What did the chief priests give the soldiers? Why? (Matthew 28:12-13)

9. Whom did the chief priests bribe? Why? (Matthew 28:12-13)

10. Whom did the chief priests and elders use? Why? (Matthew 28:12-13)

11. What did the religious leaders tell the soldiers to say? (Matthew 28:13)

12. How did the religious leaders reassure the guards that they would not get in trouble with the Roman government? (Matthew 28:14)

13. What did the soldiers think about the plot? (Matthew 28:15)

14. To what degree was the story made up by Jesus’ enemies spread and believed? (Matthew 28:15)

Get It

15. How do you think the soldiers felt as they made their way back to headquarters?

16. To what do you account the Jewish leaders’ stubborn unwillingness to acknowledge the Resurrection?

17. If you had been living at the time, how might you have "poked holes" in the "official account" of the Resurrection?

18. What are some other man-made explanations for the Resurrection?

19. How does money or the promise of wealth alter our ability to think clearly and reason purely?

20. Why are we willing to go to great lengths to cover up unpleasant truths?

21. In what area(s) of your life have you been covering up the truth and living a lie?

Apply It

22. What can you do this week to prepare for discussions with those who don’t believe Jesus rose from the dead?

23. What first step do you need to take today to live with more integrity, no matter how much it costs you?

Verses 11-20

Mat 28:11-20

8. SANHEDRIN’S FALSEHOOD; THE COMMISSION

Matthew 28:11-20

11-15 Now while they were going.—As the women left to bear the message the guards had a message to deliver to the chief priests; it may be that the guards left the tomb immediately after the earthquake and the resurrection of Jesus, and before the women arrived at the sepulchre. The words of the women seemed like idle dreams. (Mark 16:10-11; Luke 24 10, 11; John 20:18.) So while the women were relating what they had seen and heard to the disciples, the soldiers returned to the city and some of them related to the Jewish rulers what they had seen and heard. These soldiers being heathen men were more ready to admit the resurrection and perhaps carried their report to Pilate. For though it was death to a Roman soldier to be unfaithful on duty, when only men were opposed to him, it is altogether probable that the signs of the earthquake confirmed the soldiers’ testimony and that Pilate was willing to believe them and excuse them. The chief priests believed them, or they would have searched for the body at once and denounced the guard to the governor.

And when they were assembled with the elders.—The Sanhedrin took counsel as to what should be done. It seems that the whole Sanhedrin was convened to consult on what should be done to meet the embarrassing situation. The report of the soldiers must be contradicted and silenced. The Sanhedrin was desperate in its efforts to determine what should be done. They had said before, "If we let him thus alone, all men will believe on him." (John 11:48.) When they had asked Pilate for a guard to prevent the disciples from stealing the body, and pretend that it was risen from the dead, they said, "The last error will be worse than the first" (Matthew 27:64), but now the body was gone—the tomb was empty; the evidences of divine interposition remained and everything corresponded with the report of the soldiers. Why did they not first search the spot and endeavor to trace the perpetrators of the deed?

They evidently believed the soldiers; they believed that it had come true, in some supernatural manner, that Jesus had broken out from the grave as he had before raised Lazarus.

The Sanhedrin finally decided, after taking counsel, to bribe the soldiers with money and persuade them to say, "His disciples came by night, and stole him away while we slept." "They gave much money unto the soldiers"; that is, they gave a large amount of money. They were obliged to offer a very liberal bribe, for it was a dangerous situation for the soldiers to bear testimony that they had been asleep on duty. It was absurd for them to bear such testimony; the testimony of sleeping men to an event which occurred while they were asleep is ridiculous; yet that is just what these Jews persuaded the soldiers to testify. Not only did they give them a large sum of money, but they promised that "if this come to the governor’s ears, we will persuade him, and rid you of care." If Pilate already knew what had occurred, or if some of the soldiers had already reported to him, while others reported to the chief priests, these Jews did not know of it. The soldiers would probably take the money anyway. The Jews thought that Pilate would soon leave Jerusalem for Caesarea and that he would forget anything about the guard unless some of the Jews should complain to Pilate against the soldiers. If Pilate had thought that some of his soldiers slept while on duty, he would not have excused them; he would, according to Roman law, have had them put to death.

So they took the money, and did as they were taught.—The soldiers were guilty of receiving a bribe, and the Sanhedrin was guilty of paying a bribe; we cannot estimate the magnitude of the crime; however, it seems that the Sanhedrin was more culpable as it was more eager for the crime to be committed. The Jews were religious leaders, while the soldiers were ignorant heathen men. "This saying was spread abroad among the Jews, and continueth until this day." This story that the Sanhedrin hired the soldiers to tell became known among the Jews and was current at the time that Matthew wrote this record, which was eight or ten years after the deed was perpetrated. Their story was so extraordinary that it lived a long time; it was an unheard-of thing for Roman soldiers to sleep while on duty. If they were asleep, how did they know what took place; or if they only supposed as to what took place, how could the disciples have rolled away the stone without awakening them? This bribe would have made any soldier under such circumstances remain silent. The "Jews" and the Christians at the time Matthew wrote had different interests and this report was common among the Jews.

The women were the first witnesses of the resurrection of Christ; they were glad witnesses. The Roman soldiers were the second witnesses; they were unwilling witnesses of the resurrection. Their false testimony was not original with them; the Jewish Sanhedrin must bear the responsibility for it; hence the Sanhedrin also becomes a witness of the resurrection, because none of them attempted to refute the testimony of the soldiers that Jesus had been raised from the dead. It is not probable that the body of Jesus was stolen, neither was it possible for the disciples to steal his body. We now take leave of the enemies of Jesus as recorded by Matthew; they are hypocrites to the last; they are bribers of falsehoods, slanderers of the apostles, and blasphemers of Jesus. We are glad to depart from them and leave them to their own sin and to the mercy of a just God.

16, 17 But the eleven disciples went into Galilee.—Jesus had told his disciples before his death that he would be raised and would meet them in Galilee; the angel told the women to bear the message to the disciples that Jesus would meet his disciples in Galilee and then Jesus, when he appeared to the women, told them to "go tell my brethren that they depart into Galilee, and there shall they see me." Matthew now records that meeting. "The eleven disciples" met him at the appointed place. Judas was dead, and was no more numbered with them. We cannot determine the exact time when this meeting took place evidently Jesus had appeared to his disciples time and again before he met them in Galilee. He appeared to two disciples on the road to Emmaus, a village about seven and a half miles from Jerusalem. (Mark 16:12-13; Luke 24:13-32.) They immediately returned to Jerusalem, and all the disciples being assembled except Thomas, Jesus appeared and convinced them of his resurrection. (Luke 24:33-34.) This ended the first Sunday or first day of the week. On the following first day of the week Jesus appeared to the eleven (Mark 16:14; John 20:26-31), again at the Sea of Galilee, and then as Matthew here relates; this seems to be the order of his appearances to this time. They met on "the mountain where Jesus had appointed them." No writer of the gospel informs us which mountain was appointed; hence, it is impossible for us to know. Tradition points out that it was Mount Tabor. "And when they saw him, they worshipped him; but some doubted." Thomas may have been one of the doubters; at this time all doubts had not been removed. The disciples were slow in comprehending the full significance of his resurrection. He had repeatedly told them that he would be raised from the dead, and now with incontestable proof he shows them that he has been raised from the dead; yet "some doubted." The disciples, at the arrest of Jesus in Gehsemane, had scattered; only Peter and John followed him to his trials; only John witnessed the crucifixion. The other disciples believed that he had been crucified; they had no doubt about this, and yet they had stronger proof of his resurrection than they had of his crucifixion. They had seen him after his resurrection and now even worshipped him. The fact of the resurrection was a strange one; there was no other like it. The daughter of Jairus, the widow’s son, and Lazarus were only revivified or raised from the dead and recalled to this life; but Jesus rose to the incorruption, glory and power of an endless life. Hence, the disciples were slow to believe. However, they were finally convinced. The slowness of the disciples to believe furnished an occasion for the strongest cumulative evidence to be gathered, so that the resurrection of Christ rests upon the most simple and incontestable evidence: If Jesus was not raised from the dead, then he was an impostor, his disciples were deceivers or deluded, and the church was built upon a falsehood. Jesus arose from the dead; there is no other explanation of the empty tomb.

18-20 And Jesus came to them and spake.—At this time Jesus gave to them "the world-wide, time-lasting commission." All doubts had now been removed; all evidence was now before them, and they are now ready to receive this all important commission. They are to see that the death of Jesus did not end all, but that his death, burial, and resurrection constituted the essential facts of the gospel which they are to proclaim to the world; their work, instead of ending, is just now beginning; their despair at the death of Jesus is turned into the glorious hope of the gospel.

All authority hath been given unto me in heaven and on earth.—Our Lord has power to do all the work of mediation and grace between God and man; he was the Son of God in his divine nature, and had from eternity almighty power. (John 1:3; Colossians 1:16 Hebrews 1:8.) All power, in an absolute sense, cannot be attributed to him in his human nature, for it cannot be possessed and used by any creature. Since he has been raised from the dead, he now can claim all power in his person as Christ, both God and man. After his obedience unto death, and his sacrifice on the cross, he became the "mediator," the one authorized to stand between God and man. To our Lord was "all authority" now committed, that he should be Prophet, Priest, King, Mediator, Intercessor, and Savior of his people, and Judge over all created beings. (John 5:22-23; 1 Corinthians 15:25-27; Ephesians 1:20-23 Philippians 2:9-11.) "As the Father hath sent me, even so send I you." (John 20:21.) Thus does he give them a commission founded upon his own, to do the work in its application to men in every age, which he began and made possible by his death and resurrection.

Go ye therefore, and make disciples of all the nations.— "Therefore" gives authority to what he is commanding; because he has all power and authority, he has a right to say to them "go." He has the power to make their going successful; therefore "go," be aggressive; they are to have "all authority" behind them in doing what he now commands them to do. He has all authority, all power, all wisdom, and he now gives to his disciples an aggressiveness in evangelizing the world for him. They are to "make disciples of all the nations" that is, they are to "disciple" "all the nations"; that is, they are to preach the gospel and teach the people. To disciple a person to Christ is to lead that one to become a follower of Christ, to be a learner in his school, to be obedient to his commands, to become a Christian. To "make disciples" means to give all kinds of instruction for entrance into the church of our Lord.

Baptizing them into the name of the Father and of the Son and of the Holy Spirit.—Those who are "discipled" are to be baptized; they were not to baptize "all the nations," but those of "all nations" who were "discipled." "Baptizing them" means those who receive the teachings. "Them," in the Greek, is in the masculine gender "autous," and cannot have for its antecedent "nations," "ethna," because "nations" is in the neuter gender hence, only those of the nations who are made disciples by preaching the gospel are to be baptized. The baptism is to be done "into the name of the Father and of the Son and of the Holy Spirit." The name of the Father and of the Son and of the Holy Spirit means the combined authority of the Godhead. To be baptized into this is to be brought by baptism into actual subjection to the combined authority of heaven. To be baptized into the name of these three brings one into covenant relation with the Godhead. Baptism is, therefore, not only a sacred act of obedience, but it brings one into the fullness of the blessings of the Father, Son, and Holy Spirit. Christ is a universal Savior and his gospel is a universal gospel; obedience to him brings one into all the blessings which God has to give to man.

Teaching them to observe all things whatsoever I commanded you.—Those who are "discipled" to Jesus, and who have then baptized into the name of the Father, the Son, and the Holy Spirit are to be taught "to observe all things" which train and develop a child of God. Three things are commanded in the commission to be done, namely: (1) make disciples; (2) baptize those who are discipled; (3) then teach them to be obedient to all the commands of God. These three things are enjoined upon the disciples; they are joined and none of them should be omitted or neglected. A promise is given to them in this charge. "and lo, I am with you always, even unto the end of the world." This promise carries with it the cooperation of divine agencies; it is limited in time only by "the end of the world." That is, the end of the gospel dispensation. This promise extends his spiritual presence and blessings to all who serve under this commission.

Jesus remained on earth affer his resurrection "by the space of forty days, and speaking the things concerning the kingdom of God." (Acts 1:3.) He ascended to the Father about ten days before Pentecost His disciples were to wait in Jerusalem "until ye be clothed with power from on high." (Luke 24:49.) They were to wait until Jesus ascended to the Father and sent the Holy Spirit here to guide them. "But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you." (John 14:26.) When the Holy Spirit came on Pentecost, he filled the apostles and they began with renewed efforts the great task of evangelizing the world. Jesus was not willing to leave such an important work to his disciples without divine guidance. Although he had kept them in training for about three years, the work was so imperative and the salvation of souls so important that the Holy Spirit was dispatched from heaven to guide the apostles in carrying out this commission. God’s plan of salvation has been completed; salvation is offered unto all. The commission sets forth the conditions of salvation. The commission expresses the terms of salvation , no one is commissioned to preach any other gospel.

The four writers of the gospel have left on record this commission; it has been expressed in different ways. A summary of the commission is here submitted.

Verses 16-20

Mat 28:16-20

The Meeting in Galilee, Matthew 28:16-20

J.W. McGarvey

16. where Jesus had appointed.—Here we learn that the mountain on which the oft promised meeting in Galilee was to take place (Matthew 26:32; Matthew 28:7; Matthew 28:10), 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" (Matthew 28:18), 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 (μαθατεύω) 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 (αὐτοὺς), and can not refer for its antecedent to nations (ἔθνη), because the latter term is in the neuter gender. Its antecedent is the masculine noun disciples (μαθήτας), 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 cannot 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 (ἄιὼν) 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 9

This 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

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!

The Great Commission - Matthew 28:16-20

Open It

1. What is the most exciting news you have received in the last month?

2. What images spring to mind when you hear the words "missionary" or "evangelism"?

3. What is the loneliest time you have ever experienced?

Explore It

4. Who went to Galilee? When? (Matthew 28:16)

5. Where did the disciples gather? Why? (Matthew 28:16)

6. Why did the disciples assemble on the specific mountain they chose? (Matthew 28:16)

7. Who appeared to the disciples? When? (Matthew 28:16-17)

8. What responses did Jesus’ appearance elicit? (Matthew 28:17)

9. What did Jesus say about Himself? (Matthew 28:18)

10. Where did Jesus tell His disciples to go? (Matthew 28:19)

11. What did Jesus tell His disciples to make? (Matthew 28:19)

12. What activities were the disciples to be involved in? (Matthew 28:19-20)

13. With what words of comfort did Jesus leave His disciples? (Matthew 28:20)

Get It

14. What insight into the triune nature of God do you find in this passage?

15. Why do you think some of the disciples doubted when they saw Christ?

16. What causes Christians to doubt God today?

17. How do you think you might have reacted to the appearance of the risen Christ?

18. What does it mean to us that Jesus has "all authority"?

19. Over what does Jesus have all authority?

20. Over whom does Jesus have all authority?

21. What does it mean to "make disciples"?

22. What role do you have in making disciples?

23. How can knowing that Jesus is always with us make a difference in our daily lives?

24. What specific teaching of Christ do you need to obey more consistently?

Apply It

25. What older and wiser Christian can you approach in the next couple of days to ask for help in spiritual learning, training, and growing?

26. What step can you take this week in the process of making disciples?