Mat 28:17-20 | Barnes | STEP | Verse 17. They worshipped him . Paid him honour as the Messiah. But some doubted . As, for example, Thomas, ( .) The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men--that they were not easily imposed on--that they had not previously agreed to affirm that he had risen--that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; and their firm conviction after all their doubts, and their willingness to show their conviction, even by their death, is most conclusive proof that they were not deceived in regard to the fact of his resurrection. (p) "they saw him"

Matthew 28:17-20

Verse 17. They worshipped him. Paid him honour as the Messiah.

But some doubted. As, for example, Thomas, (Jn 20:25.) The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men--that they were not easily imposed on--that they had not previously agreed to affirm that he had risen--that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; and their firm conviction after all their doubts, and their willingness to show their conviction, even by their death, is most conclusive proof that they were not deceived in regard to the fact of his resurrection.

(p) "they saw him" Mt 16:28 Verse 18. All power is given unto me in heaven and in earth. The Son of God, as Creator, had an original right to all things, to control them and dispose of them. See Jn 1:3, Col 1:16,17, Heb 1:8. But the universe is put under him more particularly as Mediator, that he might redeem his people, that he might gather a church, that he might defend his chosen, that he might subdue all their enemies, and bring them off conquerors, and more than conquerors, Eph 1:20-23, 1Cor 15:25-27, Jn 5:22,23, Php 2:6-11. It is in reference to this, doubtless, that he speaks here--power or authority committed to him over all things, that he might redeem, defend, and save the church purchased with his own blood. His mediatorial government extends, therefore, over the material world, over angels, over devils, over wicked men, and over his own people.

(q) "power" Ps 2:6, 89:19, 110:1-3, Is 9:6,7, Dan 7:14, Mt 11:27, Lk 1:32 Jn 17:2, Rom 14:9, Eph 1:20,21, He 2:8, 1Pet 3:22, Rev 11:15 Verse 19. Go ye therefore. Because all power is mine, go. I can defend you. The world is placed under my control. It is redeemed. It is given me in promise by my Father, as the purchase of my death. Though you are weak, yet I am strong. Though you will encounter many troubles and dangers, yet I can defend you. Though you die, yet I live, and the work shall be accomplished.

Teach all nations. The word rendered teach, here, is not the one that is usually so translated in the New Testament. This word properly means disciple, or make disciples of, all nations. This was to be done, however, by teaching them, and by administering the rite of baptism. All nations. The gracious commission was the foundation of the authority to go to the Gentiles. The Jews had expected that the offers of life, under the Messiah, would be confined to their own nation. Jesus broke down the partition wall, and commissioned his disciples to go everywhere, and bring the world to the knowledge of himself.

Baptizing them. Applying to them water, as an emblem of the purifying influences of the Christian religion through the Holy Spirit, and solemnly devoting them to God.

In the name, etc. This phrase does not mean, here, by the authority of the Father, etc. To be baptized in the name of the Father, etc., is the same as to be baptized unto the Father; as to believe on the name of Christ is the same as to believe on Christ. Jn 1:12, 2:23, 3:18, 1Cor 1:13. To be baptized unto anyone is publicly to receive and adopt him as a religious teacher or lawgiver; to receive his system of religion. Thus the Jews were baptized "unto Moses" 1Cor 10:2. That is, they received the system that he taught; they acknowledged him as their lawgiver and teacher. So Paul asks, (1Cor 1:13) "Were ye baptized in the name of Paul?" --i.e., Were you devoted to Paul by this rite? Did you bind yourselves to him, and give yourselves away to him, or to God? So to be baptized in the name of the Father, etc., means publicly, by a significant rite, to receive the system of religion, to bind the soul to obey his laws; to be devoted to him; to receive, as the guide and comforter of the life, his system of religion; to obey his laws, and trust to his promises. To be baptized unto the Son, in like manner, is to receive him as the Messiah--our Prophet, Priest, and King; to submit to his laws, and to receive him as the Saviour of the soul. To be baptized unto the Holy Ghost is to receive him publicly as the Sanctifier, Comforter, and Guide of the soul. The meaning, then, may be thus expressed: Baptizing them unto the Father, Son, and Holy Ghost, by a solemn profession of the only true religion, and by a solemn devotion to the service of the sacred Trinity.

The union of these three names in the form of baptism proves that the Son and Holy Ghost are equal with the Father. Nothing would be more absurd or blasphemous than to unite the name of a creature --a man or an angel--with the name of the ever-living God, in this solemn rite. If Jesus was a mere man or an angel, as is held by many who deny his Divinity; and if the Holy Ghost was a mere attribute of God; then it would have been the height of absurdity to use a form like this, or to direct the apostles to baptize men unto them. How absurd would be the direction--nay, now blasphemous to have said, "Baptize them unto God, and unto Paul, and unto the wisdom or power of God!" Can we believe that our Saviour would have given a direction so absurd as this? Yet, unless he himself was Divine, and the Holy Spirit was Divine, Jesus gave a direction substantially the same as this. The form of baptism, therefore, has been always understood as an irrefragable argument for the doctrine of the Trinity, or that the Son and Holy Spirit are equal with the Father.

(r) "Go ye" Mk 16:15 (1) "teach" or, "make disciples", or "Christians" of all nations (s) "all nations" Isa 52:10, Rom 10:18 Verse 20. Lo, I am with you. That is, by my Spirit, my providence, my attending counsel and guidance. I will strengthen, assist, and guide you. This also proves that Christ is Divine. If a mere man, or a creature of the highest order, how could he promise to be with his disciples always--or at all? They would be scattered far and wide. His disciples would greatly increase. If he was with them always, he was God; for no finite creature could thus be present with many men scattered in different parts of the world.

Unto the end of the world. The word rendered world, here, sometimes means age or state; and by some it has been supposed to mean, I will be with you until the end of this age, or during the continuance of the Jewish state, to the destruction of Jerusalem. But as the presence of Christ was no less necessary after that than before, there seems to be no propriety in limiting the promise to his own age. It may, therefore, be considered as a gracious promise to aid, strengthen, guide, and defend all his disciples, but more especially his ministers, to the end of time.

(t) "Teaching" Acts 2:42, 1Cor 11:2 (u) "I am with" Mt 18:20, Rev 1:18 HARMONY OF THE ACCOUNTS

OF THE

RESURRECTION, APPEARANCES, AND ASCENSION

OF CHRIST.

I. THE RESURRECTION.

As there has been much difficulty felt in reconciling the accounts of the different evangelists respecting the resurrection of Christ, and as infidels have maintained that they are utterly irreconcilable, it may be proper, in closing the Notes on Matthew, to give these accounts at one view. One thing should always be borne in mind by all who read the gospels, viz.: that the sacred narrative of an event is what it is declared to be by ALL the evangelists. That a thing is omitted by one does not prove that another is false because he has declared it; for the very object of the different gospels was to give the testimony of independent witnesses to the great facts of the life and death of Jesus. Nor does it prove that there is a contradiction because one relates facts in a different order from another; for neither of them professes to relate facts in the precise order in which they occurred. The object was to relate the facts themselves. With these principles in view, which are conceded to profane historians always, let us look at the accounts which are presented in the sacred narrative respecting the resurrection, appearance, and ascension of Christ.

1. Jesus was laid in the tomb on Friday evening, having been wrapped in linen with myrrh and aloes, in a hurried manner, Jn 19:39,40. The women, not apprized of that, or desiring to testify their regard farther, prepared spices on the same evening to embalm him, Lk 23:56. As it was too late that night to complete the preparation, they deferred it till the first day of the week, resting on the sabbath, Lk 23:56.

2. On the first day of the week, early, the women completed their preparation--purchased more spices, and properly mixed them to make an unguent to anoint the bandages in which the body was rolled, Mk 16:1. Or this may refer to the same purchase as is mentioned by Luke. They had bought them--i.e., on Friday evening.

3. They came to the sepulchre just as the day began to dawn, or just as the light appeared in the east, yet so dark as to render objects indistinct. It was "in the end of the sabbath, as it began to dawn toward the first day of the week," Mt 28:1. "Very early in the morning, at the rising of the sun;" or as the sun was about to rise, Mk 16:2. "Very early in the morning," Lk 24:1. "Early, when it was yet dark," Jn 20:1.

4. The persons who came were Mary Magdalene, (Mt 28:1, Jn 20:1); Mary, the mother of James and John, (Mt 28:1, Lk 24:10, Mk 15:40); Salome, the wife of Zebedee, and mother of James and John, (compare Mt 27:56, Mk 15:40; Joanna, the wife of Chuza, Herod's steward, (compare Lk 24:10, 8:3) and certain others not specified, (Lk 24:1,10.)

5. The object of their coming:

(1.) To see the sepulchre, Mt 28:1.

(2.) To embalm him, or to finish embalming him, Mk 16:1, Lk 24:1.

6. While on the way, they inquired who should roll away the stone for them, that they might have access to the body of Jesus, Mk 16:3.

7. When they arrived, they found there had been an earthquake, or shaking of the tomb, so that the stone was rolled away, Mt 28:2, Mk 16:4.

8. The angel, who rolled the stone away, had sat down on it, and appeared to the keepers, and frightened them; though he did not appear in this place to the women, but only to the keepers, Mt 28:2-4. At that time probably our Saviour had risen--how long before the women came there, is not known, and cannot be ascertained.

9. When they came there, Mary Magdalene, greatly agitated with the appearance, and probably supposing that the body had been stolen, left the other women, and ran to the city, at the distance of half a mile, to inform the disciples, Jn 20:2.

10. While Mary was gone, the others probably looked round the garden in search of the body, and then came and examined the sepulchre to see if it was not there. The tomb was large, and they entered into it. There the angel spake unto them, Mt 28:5. "They saw a young man"--i. e. an angel in the appearance of a young martin,, sitting on the right side," Mk 16:5. When they entered he was sitting; as they entered he rose and stood, Lk 24:4. Luke adds that there was another with him, Lk 24:4; this other one was not seen when they entered into the sepulchre, at the time mentioned by Mark; but was seen when they had fully entered in, as mentioned by Luke.

11. The angel charged them to go and tell the disciples and Peter, (Mt 28:7, Mk 16:7) and to assure them that he would see them in Galilee. The angel also reminded them of what Jesus had said when they were in Galilee, Lk 24:6,7.

12. They went immediately towards the city, yet taking a different way from the one Mary had taken, or going in such a way that they did not meet her when she was returning from the city with Peter and John, Mt 28:8, Mk 16:8. "Neither said they anything to any man," Lk 24:9,10. In Lk 24:10, it is said that it was Mary Magdalene, and Joanna, and Mary the mother of James, that told these things to the disciples. Not that Luke affirms that they were together when they told them, but that the information was given by them, though perhaps at different times.

13. While they were gone, Mary Magdalene returned to the sepulchre, following Peter and John, who came running, Jn 20:2-9. They examined the sepulchre, and found that the body was really gone; but as yet they did not know the reason, not having seen the other women to whom the angel had told the cause, and Mary Magdalene having left the women before the angel had spoken to them. As yet, therefore, she was ignorant of the reason of his removal.

14. Peter and John then left the sepulchre, returned home, and left Mary alone, Jn 20:10.

15. While Mary was there alone, she looked into the sepulchre, and saw two angels, probably the same that had appeared to the other women, Jn 20:11-13.

16. Jesus appeared to Mary while she was alone at the sepulchre, Jn 20:14-18. Thus, according to Mark, (Mk 16:9,); he appeared to Mary Magdalene "first."

17. Mary then went to tell the disciples that she had seen him, but they did not fully believe her, Jn 20:18, Mk 16:10,11.

18. Afterwards Jesus appeared to the other women, Mt 28:9. "As they went to tell his disciples, behold, Jesus met them, saying, All hail." This would seem, in Matthew, to be immediately after they left the sepulchre the first time. But many critics observe, that the words "to tell his disciples" are wanting in many manuscripts, and of doubtful authority. It may be farther said, that the words "as they were going" might have been rendered, "after they were gone." They do not imply, of necessity, that the appearance took place immediately, but only after they were gone, without specifying the time. Probably it was not long after he had appeared to Mary Magdalene. They would probably return to the garden after they had informed the disciples, and linger around there that they might ascertain what had become of him, or learn whether he had been seen by any one. It was then, probably after they had been away and returned, and after he had been seen by Mary, that they saw him.

II. APPEARANCES OF JESUS AFTER THE RESURRECTION. 1. To Mary Magdalene, Jn 20:14, Mk 16:9.

2. To the other women, Mt 28:9.

3. To Peter, 1Cor 15:5, Lk 24:34.

4. To two disciples as they were going to Emmaus, Mk 16:12.

Lk 24:13-32.

5. The same day at evening, to the apostles, in the absence of

Thomas, 1Cor 15:5, Mk 16:14, Lk 24:36, Jn 20:19,24.

6. To the apostles when Thomas was present, Jn 20:24-29.

7. In Galilee, at the sea of Tiberias, to Peter, Thomas, Nathanael,

James, and John, and two others, Jn 21:1-14. This is said to

be the third time that he showed himself to the disciples--i.e., to

the apostles--when they were assembled together, Jn 21:14.