Mat 28:16-20 | PNT | STEP | The eleven disciples went away into Galilee . The time when they went to Galilee is not stated, though we learn from that they remained in Judea for over a week after the resurrection. Of the appearances in Galilee we have three accounts: the brief one here, which describes the official meeting of the Lord with the entire body of disciples: the one by the sea, described in , and the reference by Paul in . The eleven went into Galilee because the Lord had commanded them to do so. Into a mountain where Jesus had appointed . The Revised Version says, "the mountain", which is correct. The Lord had named the mountain where he should meet them, and had probably also appointed the time. The object of the appointment was probably to secure a general meeting of his disciples.

Matthew 28:16-20

The eleven disciples went away into Galilee. The time when they went to Galilee is not stated, though we learn from Joh 20:26 that they remained in Judea for over a week after the resurrection. Of the appearances in Galilee we have three accounts: the brief one here, which describes the official meeting of the Lord with the entire body of disciples: the one by the sea, described in Joh 21:1, and the reference by Paul in 1Co 15:6. The eleven went into Galilee because the Lord had commanded them to do so.

Into a mountain where Jesus had appointed. The Revised Version says, "the mountain", which is correct. The Lord had named the mountain where he should meet them, and had probably also appointed the time. The object of the appointment was probably to secure a general meeting of his disciples. When they saw him, they worshipped him. It is also stated of the women (Mt 28:9) that they worshiped him, or kneeled at his feet.

Some doubted. This does not, as I suppose, refer to the eleven. The doubts of all, including the skeptical Thomas, had been silenced before this. But the story that he had risen seemed so incredible, that there were those assembled on this occasion who had been doubters. These, "when they saw him", remained doubters no longer, but "worshiped him". Spake unto them. To the whole assembly of five hundred brethren (1Co 15:6). A commission had been given long before to the twelve apostles (Mt 10:1-15), and also to the seventy, but it differed widely from the one now given. It confined the preaching to the Jews, and announced the kingdom of heaven as yet in the future. Now the preachers of Christ are sent, by the authority of the King, to make disciples of all nations. The old dispensation had ended with the cross. The new one had begun with the resurrection.

All power. Henceforth he was the King and Judge of the nations. The word "is given" denotes the source from whence he obtained his power, and implies that it was not inherent in the Son. Php 2:9 indicates that it was given to him after, and in consequence of, his voluntary humiliation; and 1Co 15:27, shows that it held in subjection to the Father. It was because the authority to rule the world had been placed in his hands that he issued his commands that it should be conquered. Go ye therefore, and teach all nations. "Go ye therefore and make disciples of all nations" (Revised Version). There are several things to be noticed: (1) "Go", implies an aggressive warfare. The Gospel army must move upon the nations. The Lord seeks universal empire, and sends forth his armies to conquer the world. Every church and every disciple must understand that they have marching orders. (2) Not only is every saint commanded to "go", or to take steps to make the gospel go, but the object is stated. They are to make "disciples", or pupils, and scholars of Christ; not great philosophers, but "babes in Christ Jesus" (1Co 3:1), who have entered the school of Christ and are to be taught afterwards. (3) Who are to be made disciples is next indicated. Not the Jews only, but "all nations". Christ came to be the Savior of the world. His is a universal religion. In the Great Commission he looks beyond Judea, and commands that the Gospel shall be offered to all nations. The test of eighteen centuries shows that Christianity is not local or national, but is adapted to the needs of all mankind. (4) It is next stated how disciples shall be made.

Baptizing them. The rite by which those who believe upon him should be formally enlisted and enrolled in the school of Christ is baptism. It is a baptism of the Spirit that he means, because it is one that those whom he addresses are commanded to administer. He alone baptized with the Spirit; his apostles and disciples baptized in water, and it is to this rite that he refers. Hence, when we turn to the preaching of the apostles under this commission, we find that all converts were at once baptized (Ac 2:38-41 8:12-18). (5) The end or result of baptism is also given. Converts were to be baptized into the name of the Father, and of the Son, and of the Holy

Spirit. It is a positive affirmation of the Old Testament that where the name of the Lord is recorded there will he meet his disciples, or there will be his presence. See Ex 20:24. The Lord declares that the three names, that of the Father, and of the Son, and of the Holy Spirit, are recorded in baptism. In this rite, then, Father, Son, and Holy Spirit meet the believer; the Father to receive him as a child, the Son to welcome him as a brother, and to cover him with the mantle of his own purity; the Holy Spirit to endow him with that Spirit by which he can say, "Abba, Father". "Into the name of" is equivalent to "into the presence of", or "into the Father, and into the Son, and into the Holy Spirit". Teaching them. The second part of the commission is next given. The first part commands the making of disciples, and tells how they must be made. The second part provides for the instruction of the disciples in righteousness. This is to be done by "teaching them".

To observe all things whatsoever I have commanded you. What must be taught by the faithful Christian teacher is prescribed. It will at once be seen that this cuts off much that is often taught. We are not to teach "untaught questions" (2Ti 2:23), "oppositions of science, so called" (1Ti 6:20), dogmatic speculations, isms or human creeds. Christ has never commanded these. On the other hand, we are to teach "all things" he has commanded. Some of these things we have recorded in the Gospels; others we have in the Acts and in the Epistles. They embrace the various duties of Christian life.

I am with you alway. It was an arduous work he had commanded his disciples to undertake; a few uninfluential and unlettered laboring men to undertake the moral and religious conquest of a world that had just crucified their Master. There was, however, an assurance that they should be equal to the task, for (1) All power, or authority, in heaven and earth was in the hands of their crucified Lord. (2) He now declares, "I am with you always". He who has all power will be present with them, a help in time of need. He is a mighty, present and helping Savior. [Even] unto the end of the world. Until the close of the Christian dispensation, coming of the Lord, and the day of judgment.