Matthew 28:18 Kommentar

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.

And Jesus came and spake unto them,.... To the eleven disciples and apostles; for though there might be so large a number as before observed, yet the following words were only spoken to the apostles: saying, all power is given unto me in heaven and in earth; which is to be understood of him, not as God, who has the same original and underived power and authority over all creatures, and things in heaven and earth, as the Father has; but as mediator, to whom all things are delivered by the Father; and not of a power of doing this, or the other thing, or of omnipotence, being the Almighty; nor of doing miracles, and forgiving sins, which he had, and exercised before his death and resurrection, but of governing: he was king before, but his kingdom was not with observation; but now he was declared, and made manifest, to be both Lord and Christ; he had "all" power and authority for the settling the affairs of his church and kingdom, to appoint offices and officers in it, and, to bestow gifts upon men, to qualify them for the same, and to institute ordinances to be observed till his second coming: and this power of his reached to things in heaven; he having the angels in heaven subject to him, as ministering spirits to be sent forth by him at his pleasure; and all the gifts of the Spirit to dispose of as he thought good; and to things on earth, not only to the saints, whose King he is, and who are made willing to serve him; but to all flesh, to kings and princes, who rule and reign by him; and even to all the wicked of the world, who in some shape or another are made to subserve the ends of his mediatorial kingdom and government: and this is not usurped power, but what is given him, and what he has a right to exercise; having finished sin, abolished death, overcome the world, and destroyed the devil; and must reign till all enemies are subject to him: and this he says, and it was necessary to say it at this time, partly on account of his late sufferings and death, which were attended with weakness and reproach; and partly on account of the following commission he gives to his disciples, that it might be seen and believed, he had power and authority sufficient to give them such an one; as also to animate and encourage them under all the weakness, contempt, and persecution that should attend them in their ministry. The Syriac and Persic versions add, "as the Father hath sent me, even so I send you", as in Joh 20:21, from whence these words seem to be taken.

In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears.

What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high.

(Ver. 18.) And Jesus came to them and spoke, saying: All power has been given to me in heaven and on earth. The power was given to him who was recently crucified, who was buried in a tomb, who had been dead, and who later rose again. Power has been given in heaven and on earth, so that he who previously reigned in heaven may now reign on earth through the faith of believers.

Power is given to Him, Who but a little before was crucified, Who was buried, but Who afterwards rose again. Power is given in heaven and in earth, that He who before reigned in heaven, should now reign on earth by the faith of the believers.

“Jesus approached them and said, ‘All authority in heaven and earth has been given to me.’ ” This authority was given to one who had just been crucified, buried in a tomb, laid dead and afterwards had arisen. Authority was given to him in both heaven and earth so that he who once reigned in heaven might also reign on earth through the faith of his believers.

(Serm. 80.) The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father.

The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth. What the Psalmist says of the Lord at His rising again, Thou madest him to have dominion over the works of thy hands (Ps. 8:6.), this the Lord now says of Himself, All power is given unto me in heaven and in earth. And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, Go ye therefore, and teach all nations.

(ubi sup.) This He speaks not from the Deity coeternal with the Father, but from the Humanity which He took upon Him, according to which He was made a little lower than the Angels. (Heb. 2:9.)

Jesus said to them, "All authority has been given unto Me in heaven and on earth." This means, "As God and Creator I have always had authority over all things." "For all things are Thy servants," as David says to God (Ps. 118:91). "But I did not yet have man's voluntary submission. Now I shall have this as well. For all things shall be subjected unto Me, since by means of the cross I have conquered him who had the power of death." Submission is of two kinds: the one is involuntary, inasmuch as we are all the servants of God even unwillingly, as are the demons themselves. The other is voluntary, as seen in Paul who voluntarily became a servant of Christ. Formerly it was as if the Saviour had authority over all things in half measure only, that is, He received only the involuntary submission of all. But after the cross, when the knowledge of God has been divulged to all, and all who submitted to Him did so freely of their own will, Christ rightly says, "Now have I received all authority. Previously My authority was in part, as they served Me only involuntarily in that I was their Creator. But now that men serve Me with knowledge as well, total and complete authority has been given unto Me." By whom was it given to Him? By Himself alone and by His own humility. For if He had not humbled Himself and engaged the adversary by means of the cross, He would not have saved us. So the words "Authority has been given unto Me" you must understand as follows: "By My own struggles and fierce contests I have saved mankind who have become My lot and a special people." The Lord, therefore, has authority on earth because all the earth has acknowledged Him; and He has authority in heaven because the reward of those who believe in Him, as well as the place where they shall live, is in the heavens. In yet another sense does He have authority in heaven: since human nature which formerly had been condemned is now fundamentally joined to God the Word, human nature itself sits in heaven and is worshipped by the angels. He rightly says that "All authority has been given unto Me in heaven," for human nature which had formerly been servile, now in Christ rules over all things. Considering both interpretations, then, you may understand Christ's words "All authority has been given unto Me" as follows: taking the words to have been spoken by God the Word, "All authority has been given unto Me in that those who formerly served Me with involuntary submission now also voluntarily acknowledge Me as God." But taking the words to have been spoken by human nature, understand them thus: "I, the human nature that was formerly condemned, am now God because of the unconfused union with the Son of God, and therefore I have received authority over all things, so that I am worshipped by the angels in heaven, and glorified in all the ends of the earth."

And Jesus coming, spoke to them. Here the instruction given by Christ is set forth. And three things are to be considered. First he announces his power; second, he enjoins the office; third, he promises future assistance. The second is at going therefore, teach all nations; the third is at behold I am with you all days. He says therefore and Jesus coming, spoke to them. The disciples were divided, because some held him in reverence, while others doubted; therefore they needed both, namely that he should manifest himself and that he should strengthen them. So he came to the whole people; Isa. 9:2: the people of the Gentiles, that walked in darkness, have seen a great light. Likewise he announced his power: all power is given to me in heaven and in earth. And, as Jerome says, power was given to him who had previously been crucified by the people. The power of God is nothing other than omnipotence; and this was not given to Christ, because it does not befit Christ according to his humanity. But something befits him both according as he is man and according as he is God: hence in Christ, according as he is man, there is knowledge, will, and free choice, and likewise according as he is God. Therefore in Christ there is a twofold will, namely created and uncreated. Hence it can be argued that there is a twofold power, and a twofold knowledge, etc. The question is therefore, why, just as all knowledge is communicated to him, is not omnipotence also? The reason is this. Knowledge and cognition proceed according to an assimilation of the knower to the thing known, because it suffices that the species of the things known be in the knower in some manner, either so that he knows through his essence, or so that they are infused, or so that they are received from things: however they may be, they suffice for knowledge; therefore it is not necessary that the essence be the essence of all things, but that it be capable of receiving all things. But this is to be of infinite receptivity, like prime matter. Active power, however, follows upon act, because to the extent that something is in act, to that extent it has the power to act; therefore whoever has active omnipotence has the power for the act of all things. But this can only be because he has infinite power, which does not befit Christ insofar as he is man, but only insofar as he is God. What then does it mean that all power is given to me in heaven and in earth? It should be noted, according to Hilary, that the giving can be understood either with respect to the divinity, because the Father from eternity communicated his essence to the Son; and because his essence is his power, therefore from eternity he gave his power; or it can also be referred to Christ according to his humanity. But it must be understood that the humanity of Christ received something by the grace of the union, and these are all the things that are proper to God; but it received something consequent upon the union, such as the fullness of grace and things of this kind, which is as it were the effect of the union; John 1:14: we saw him as the only-begotten of the Father, full of grace and truth. In all those things, therefore, that are in Christ by the grace of the union, it is not necessary that all things be spoken of according to a duality, but in the other things that are consequent upon it. Hence I say that the power was given, not because another power was given, but it was given insofar as it is united to the Word, as belonging to the Son of God by nature, but to Christ by the grace of the union. But why does he say after the resurrection, all power is given to me, rather than before the resurrection? It must be said that in Scripture something is said to come about when it first becomes known: so therefore before the resurrection his omnipotence was not so manifested, although he possessed it; but then it was most fully manifested, when he was able to convert the whole world. We can also say otherwise, that power signifies a certain honor of authority, as when we speak of men in positions of power; and so power is understood here. Now it is certain that Christ, who from eternity had the kingdom of the world as the Son of God, received the exercise of it from the resurrection; as if to say: now I am in possession. Concerning this it is found in Dan. 7:26: judgment shall sit, that his power may be taken away, and be broken in pieces, and perish even to the end. And that the kingdom, and power, and the greatness of the kingdom under the whole heaven may be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him. Hence a certain actual authority is understood: as if a son were raised to the exercise of the power which he had by nature; Apoc. 5:12: the Lamb that was slain is worthy to receive power and divinity.