Matthew 28:20 Komentář

In the end of the sabbath,.... This clause is by some joined to the last verse of the preceding chapter, but stands better here, as appears from Mar 16:1, and intends not what the Jews call the sabbath eve, for that began the sabbath; but what they call , "the goings out of the sabbath"; and as Mark says, Mar 16:1, "when the sabbath was past": that is, when the sun was set, and any stars appeared. The Vulgate Latin, Arabic, and Ethiopic versions, and Munster's Hebrew Gospel render it, "the evening of the sabbath"; and the Persic version, "the night of the sabbath"; but must mean, not the evening and night, which preceded the sabbath, and was a part of it, but what followed it, and belonged to the first day. As it began to dawn; not the day, but the night; a way of speaking used by the Jews, who call the night, "light": thus they say (y), , "on the light, or night of the fourteenth" (of the month Nisan) "they search for leavened bread", &c. And so the word is used, in Luk 23:54, of the eve of the sabbath, or the beginning of it, as here of the going out of it; towards the first day of the week, or "sabbaths"; so the Jews used to call the days of the week, the first day of the sabbath, the second day of the sabbath, &c. take an instance or two (z). "The stationary men fast four days in the week, from the second day to the fifth day; and they do not fast on the sabbath eve (so they sometimes call the sixth day), because of the glory of the sabbath; nor , "on the first day of the sabbath", or week, that they may not go from rest and delight, to labour and fasting, and die.'' On which the Gemara has these words (a); "the stationary men go into the synagogue, and sit four fastings; , "on the second of the sabbath", or "week": on the third, and on the fourth, and on the fifth.'' Came Mary Magdalene, and the other Mary, the wife of Cleophas, and mother of James and Joses, with whom also was Salome, the mother of Zebedee's children, Mar 16:1. There seems to be some difference between the evangelists about the time of the women's coming to the sepulchre. Matthew says, it was "at the end of the sabbath, when it began to dawn; towards the first day of the week". John says, that "Mary Magdalene" came "when it was yet dark", Joh 20:1, and yet Mark says, that they came "at the rising of the sun", Mar 16:2. Though they all agree it was early in the morning: all they say is no doubt true, and may be reconciled thus. As soon as the sabbath was ended, the women set out on their journey, and as they went, bought spices and ointment to anoint the body with: they passed through the gates of the city before they were shut, and might stay some time in the suburbs; when Mary Magdalene, eager to be at the sepulchre, set out first, whilst it was dark, and came back and reported to Peter what she had seen, and returned again by such time the other women came, which was at sunrising. From all the accounts it is clear, that he rose, as is expressly said, Mar 16:9, on the first day of the week, and which was the third from his death: on the sixth day, which was Friday, he was crucified, and buried that evening; he lay in the grave all sabbath day, or Saturday; and rose early on the first day of the week, before the women got to the sepulchre; who came thither, as it is here said, to see the sepulchre: not merely to see it, for they had seen it before, and where, and how the body of Christ was laid in it; but to see whether they could enter into it, and anoint the body with the spices and ointments, which they had prepared and brought with them for that purpose. (y) Misn. Pesachim, c. 1. sect. 1. Vid. Maimon. & Bartenora in ib. (z) Misn. Taanilh, c. 4. sect. 3. (a) T. Bab. Taanith, fol. 27. 2. Vid. T. Bab. Nidda, fol. 4. 2. & 11. 1. & 67. 2.

Teaching them to observe all things,.... All ordinances, not only baptism, but the Lord's supper; all positive institutions, and moral duties; all obligations, both to God and men; all relative duties that respect the world, or one another, those that are without, and those that are within; and these are to be taught them, and therefore to be insisted on in the ministry of the word; and not merely in order that they may know them, and have the theory of them, but that the may put them into practice: whatsoever I have commanded you; every thing that Christ has commanded, be it what it will, and nothing else; for Christ's ministers are not to teach for doctrines the commandments of men; or enjoin that on the churches, which is of their own, or other men's devising, and was never ordered by Christ; and for their encouragement he adds, and lo! I am with you always, even unto the end of the world: meaning, not merely to the end of their lives, which would be the end of the world to them; nor to the end of the Jewish world, or state, which was not a great way off, though this is sometimes the sense of this phrase; but to the end of the world to come, the Gospel church state, which now took place; or to the end of the present world, the universe: not that the apostles should live to the end of it; but that whereas Christ would have a church and people to the end of the world, and the Gospel and the ordinances of it should be administered so long, and there should be Gospel ministers till that time; Christ's sense is, that he would grant his presence to them, his immediate disciples, and to all that should succeed them in future generations, to the end of time: and which is to be understood not of his corporeal presence, which they should not have till then, but of his spiritual presence; and that he would be with them, in a spiritual sense, to assist them in their work, to comfort them under all discouragements, to supply them with his grace, and to protect them from all enemies, and preserve from all evils; which is a great encouragement both to administer the word and ordinances, and attend on them. Next: Mark Introduction

And with regard to our having Him really always with us, He saith, "Lo, I am with you alway, even unto the end of the world." From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end. "For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

(Verse 20) Teaching them to observe all things whatsoever I have commanded you. The main order: He commanded the apostles to first teach all nations, then to immerse them in the sacrament of faith, and after faith and baptism, to command what should be observed. And lest we think that what has been commanded is light and few, he added: All things whatsoever I have commanded you. So that whoever believes, who has been baptized in the Trinity, may do all the things that are commanded. And behold, I am with you always, until the end of the age. He who promises to be with his disciples until the end of the age, and shows them that they will always be victorious, and that he will never leave those who believe in him. But he who promises his presence until the end of the world, does not ignore the day when he knows he will be with the apostles.

Observe the order of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe; Teaching them to observe all things whatsoever I have commanded you. He then who promises that He will be with His disciples to the end of the world, shows both that they shall live for ever, and that He will never depart from those that believe.

“ ‘Teach them to observe all that I have commanded you.’ ” What a marvelous sequence this is. He commanded the apostles first to teach all nations and then to baptize them in the sacrament of faith and then, after faith and baptism, to teach them to observe all that he had commanded. Lest we think these commandments of little consequence or few in number, he added “all that I have commanded you,” so that those who were to believe and be baptized in the Trinity would observe everything they had been taught.

(Serm. 72. 3.) For by ascending into heaven He does not desert His adopted; but from above strengthens to endurance, those whom He invites upwards to glory. Of which glory may Christ make us partakers, Who is the King of glory, God blessed for ever, AMEN.

Palladius said, ‘The soul which is being trained according to the will of Christ should either be earnest in learning what it does not know, or should publicly teach what it does know. If it wants to do neither, though it could, it is mad. The first step on the road away from God is contempt for teaching, that is, not to want to give food to the soul that truly wants it.’

"These things I have spoken to you while abiding with you." When would He not abide with them, who, about to ascend to heaven, promises, saying: "Behold, I am with you all days even to the consummation of the world"? But the incarnate Word both abides and departs: He departs in body, He abides in divinity. He declares therefore that He then abided with them, because He who was always present by invisible power was already departing from corporeal sight.

('Beda in Hom.' non occ.) It is made a question how He says here, I am with you, John 16:5. when we read elsewhere that He said, I go unto him that sent me. What is said of His human nature is distinct from what is said of His divine nature. He is going to His Father in His human nature, He abides with His disciples in that form in which He is equal with the Father. When He says, to the end of the world, He expresses the infinite by the finite; for He who remains in this present world with His elect, protecting them, the same will continue with them after the end, rewarding them.

For as the body without the spirit is dead, so faith without works is dead also. (James 2:26.) Hence we understand that to the end of the world shall not be wanting those who shall be worthy of the Divine indwelling.

Because it is not sufficient only to be baptized, but one must also labor to do good after his baptism, Christ then says, "Teaching them to observe all things whatsoever I have commanded you; not just two or three, but all My commandments." Let us tremble then, brethren, when we realize that if even one thing is lacking in us, we are not perfect servants of Christ, for we are required to keep all the commandments. See that the Lord's words contain those two essentials of Christianity: theology and active virtue. For by saying that it is necessary to baptize in the name of the Trinity, He handed down to us theology. And by saying that it is also necessary to teach the keeping of the commandments, He guides us in the way of active virtue. Since He is sending them out among the Gentiles to face death and danger, He gives them courage by saying, "Fear not, for I will be with you until the end of the age." See also how He mentioned the end so as to arouse in them disdain for these calamities. Do not be downcast, He says, for all things will have an end, both worldly sorrows and worldly joys. Do not be oppressed by sorrows for they will pass, and do not be deceived by good things, for they, too, will come to an end. His promise to be with them was not made only to the apostles, but to all His disciples. For of course the apostles would not live unto the end. He makes this promise even to us, and to those after us, not that He would be with us until the end, and then after the end He would depart from us - far from it! For it is rather from that moment on that He will be with us ever more clearly and distinctly. For the word "until," wherever it occurs in Scripture, does not exclude the things that come after. Giving thanks, therefore, to the Lord Who is with us here, and provides us with every good thing, and again will be with us more perfectly after the end, here let us end the explanation. For to Him is due all thanksgiving, glory, and honor unto the ages of ages. Amen.

Teaching them to observe all things whatsoever I have commanded you. But does it suffice for salvation to believe and to be baptized? No; rather, instruction in morals is also required; therefore he says teaching them to observe all things whatsoever I have commanded you. Ps. 118:4: thou hast commanded thy commandments to be kept most diligently. And he says whatsoever I have commanded, not 'what I have counseled.' Hence above, 10:27: what I say to you, I say to all. Then he sets forth the third point: and behold I am with you all days, even to the consummation of the world. Here he promises assistance; and it answers those who say: you command us to teach all men, but we are not sufficient. Do not fear, because I am with you. And note that just as the commandment is set forth as passing to all, so also the assistance; because he promises it to the apostles and to others carrying out a similar task. Hence he himself, praying to the Father, says: and not for them only do I pray, namely the disciples, but for them also who through their word shall believe in me. Hence he promises to all in common; John 14:12: he that believeth in me, the works that I do, he also shall do, and greater than these shall he do. Likewise, for all time; hence he says all days, even to the consummation of the world. He does not say this as though after that he would not be with us, except until the consummation of the world, but because then we will be in consummation in glory; Apoc. 21:3: behold the tabernacle of God with men, and he will dwell with them. And they shall be his people, and God himself with them shall be their God. Hence also in Isa. 7:14 it is said that his name shall be called Emmanuel, which is interpreted 'God with us,' even to the consummation of the world; as if to say: the generation of the faithful is stronger than the world. For the world will not perish until all things are accomplished, i.e., until the Church of the faithful is consummated and the number of the elect is completed by God, unto life everlasting, to whom is honor and power through infinite ages of ages. Amen.

Teaching them--This is teaching in the more usual sense of the term; or instructing the converted and baptized disciples. to observe all things whatsoever I have commanded you: and, lo, I--The "I" here is emphatic. It is enough that I am with you alway--"all the days"; that is, till making converts, baptizing, and building them up by Christian instruction, shall be no more. even unto the end of the world. Amen--This glorious Commission embraces two primary departments, the Missionary and the Pastoral, with two sublime and comprehensive Encouragements to undertake and go through with them. First, The MISSIONARY department (Mat 28:18): "Go, make disciples of all nations." In the corresponding passage of Mark (Mar 16:15) it is, "Go ye into all the world, and preach the Gospel to every creature." The only difference is, that in this passage the sphere, in its world-wide compass and its universality of objects, is more fully and definitely expressed; while in the former the great aim and certain result is delightfully expressed in the command to "make disciples of all nations." "Go, conquer the world for Me; carry the glad tidings into all lands and to every ear, and deem not this work at an end till all nations shall have embraced the Gospel and enrolled themselves My disciples." Now, Was all this meant to be done by the Eleven men nearest to Him of the multitude then crowding around the risen Redeemer? Impossible. Was it to be done even in their lifetime? Surely not. In that little band Jesus virtually addressed Himself to all who, in every age, should take up from them the same work. Before the eyes of the Church's risen Head were spread out, in those Eleven men, all His servants of every age; and one and all of them received His commission at that moment. Well, what next? Set the seal of visible discipleship upon the converts, by "baptizing them into the name," that is, into the whole fulness of the grace "of the Father, and of the Son, and of the Holy Ghost," as belonging to them who believe. (See on Co2 13:14). This done, the Missionary department of your work, which in its own nature is temporary, must merge in another, which is permanent. This is Second, The PASTORAL department (Mat 28:20): "Teach them"--teach these baptized members of the Church visible--"to observe all things whatsoever I have commanded you," My apostles, during the three years ye have been with Me. What must have been the feelings which such a Commission awakened? "WE who have scarce conquered our own misgivings--we, fishermen of Galilee, with no letters, no means, no influence over the humblest creature, conquer the world for Thee, Lord? Nay, Lord, do not mock us." "I mock you not, nor send you a warfare on your own charges. For"--Here we are brought to Third, The ENCOURAGEMENTS to undertake and go through with this work. These are two; one in the van, the other in the rear of the Commission itself. First Encouragement: "All power in heaven"--the whole power of Heaven's love and wisdom and strength, "and all power in earth"--power over all persons, all passions, all principles, all movements--to bend them to this one high object, the evangelization of the world: All this "is given unto Me." as the risen Lord of all, to be by Me placed at your command--"Go ye therefore." But there remains a Second Encouragement: "And lo! I am with you all the days"--not only to perpetuity, but without one day's interruption, "even to the end of the world," The "Amen" is of doubtful genuineness in this place. If, however, it belongs to the text, it is the Evangelist's own closing word. Next: Mark Introduction