In
the foregoing chapters, we saw the Captain of our salvation engaged with the
powers of darkness, attacked by them, and vigorously attacking them; victory
seemed to hover between the combatants; nay, at length, it inclined to the
enemies' side, and our Champion fell before them; behold, God has delivered
his strength into captivity, and his glory into the enemies' hand. Christ in
the grave is like the ark in Dagon's temple; the powers of darkness seemed
to ride masters, but then the Lord awaked as one out of sleep, and like a
mighty man that shouteth by reason of wine, Ps. lxxviii. 61, 65. The prince
of our peace is in this chapter rallying again, coming out of the grave, a
Conqueror, yea, more than a conqueror, leading captivity captive; though the
ark be a prisoner, Dagon falls before it, and it proves that none is able to
stand before the holy Lord God. Now the resurrection of Christ being one of
the main foundations of our religion, it is requisite that we should have
infallible proofs of it; four of which proofs we have in this chapter, which
are but a few of many, for Luke and John give a larger account of the proofs
of Christ's resurrection than Matthew and Mark do. Here is, I. The testimony
of the angel to Christ's resurrection, ver. 1-8. II. His appearance himself
to the women, ver. 9, 10. III. The confession of the adversaries that were
upon the guard, ver. 11-15. IV. Christ's appearance to the disciples in Galilee, and the commission he gave them, ver.
16-20.
1 In the end of the sabbath, as it began to
dawn toward the first day of the week, came Mary Magdalene and the
other Mary to see the sepulchre. 2 And, behold, there was a
great earthquake: for the angel of the Lord descended from heaven, and came
and rolled back the stone from the door, and sat upon it. 3 His
countenance was like lightning, and his raiment white as snow: 4
And for fear of him the keepers did shake, and became as dead men.
5 And the angel answered and said unto the women, Fear not ye: for I know
that ye seek Jesus, which was crucified. 6 He is not here: for
he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead;
and, behold, he goeth before you into Galilee; there shall ye see him: lo, I
have told you. 8 And they departed quickly from the sepulchre
with fear and great joy; and did run to bring his disciples word.
9 And as they went to tell his disciples, behold, Jesus met them, saying,
All hail. And they came and held him by the feet, and worshipped him.
10 Then said Jesus unto them, Be not afraid: go tell my brethren that they
go into Galilee, and there shall they see me.
For the proof of Christ's resurrection, we have here the testimony of the
angel, and of Christ himself, concerning his resurrection. Now we
may think that it would have been better, if the matter had been so ordered,
that a competent number of witnesses should have been present, and have seen
the stone rolled away by the angel, and the dead body reviving, as people
saw Lazarus come out of the grave, and then the matter had been past
dispute; but let us not prescribe to Infinite Wisdom, which ordered that the
witnesses of his resurrection should see him risen, but not see him rise.
His incarnation was a mystery; so was this second incarnation (if we
may so call it), this new making of the body of Christ, for his
exalted state; it was therefore made in secret. Blessed are they that
have not seen, and yet have believed. Christ gave such proofs of his
resurrection as were corroborated by the scriptures, and by the word
which he had spoken (Luke xxiv. 6, 7-44; Mark xvi. 7); for here we
must walk by faith, not by sight. We have here,
I. The coming of the good women to the sepulchre.
Observe, 1. When they came; in the end of the sabbath, as it began
to dawn toward the first day of the week, v. 1. This fixes the
time of Christ's resurrection.
(1.) He arose the third day after his death; that was the time which
he had often prefixed, and he kept within it. He was buried in the evening
of the sixth day of the week, and arose in the morning of the first day of
the following week, so that he lay in the grave about thirty-six or
thirty-eight hours. He lay so long, to show that he was really and truly
dead; and no longer, that he might not see corruption. He arose the
third day, to answer the type of the prophet Jonas (ch. xii. 40), and
to accomplish that prediction (Hos. vi. 2), The third day he will raise
us up, and we shall live in his sight.
(2.) He arose after the Jewish sabbath, and it was the
passover-sabbath; all that day he lay in the grave, to signify the
abolishing of the Jewish feasts and the other parts of the ceremonial law,
and that his people must be dead to such observances, and take no more
notice of them than he did when he lay in the grave. Christ on the
sixth day finished his work; he said, It is finished; on the
seventh day he rested, and then on the first day of the next week did as it
were begin a new world, and enter upon new work. Let no man therefore judge
us now in respect of the new moons, or of the Jewish sabbaths,
which were indeed a shadow of good things to come, but the substance
if of Christ. We may further observe, that the time of the saints'
lying in the grave, is a sabbath to them (such as the Jewish sabbath was,
which consisted chiefly in bodily rest), for there they rest from their
labours (Job iii. 17); and it is owing to Christ.
(3.) He arose upon the first day of the week; on the first day of the
first week God commanded the light to shine out of darkness; on this
day therefore did he who was to be the Light of the world, shine out of the
darkness of the grave; and the seventh-day sabbath being buried with Christ,
it arose again in the first-day sabbath, called the Lord's day (Rev.
i. 10), and no other day of the week is from henceforward mentioned in all
the New Testament than this, and this often, as the day which Christians
religiously observed in solemn assemblies, to the honour of Christ, John xx.
19, 26; Acts xx. 7; 1 Cor. xvi. 2. If the deliverance of Israel out of the
land of the north superseded the remembrance of that out of Egypt (Jer.
xxiii. 7, 8), much more doth our redemption by Christ eclipse the glory of
God's former works. The sabbath was instituted in remembrance of the perfecting
of the work of creation, Gen. ii. 1. Man by his revolt made a breach upon
that perfect work, which was never perfectly repaired till Christ
arose from the dead, and the heavens and the earth were again finished,
and the disordered hosts of them modelled anew, and the day on which
this was done was justly blessed and sanctified, and the seventh day
from that. He who on that day arose from the dead, is the same by whom, and
for whom, all things were at first created, and now anew created.
(4.) He arose as it began to dawn toward that day; as soon as it
could be said that the third day was come, the time prefixed for his
resurrection, he arose; after his withdrawings from his people, he
returns with all convenient speed, and cuts the work as short
in righteousness as may be. He had said to his disciples, that though
within a little while they should not see him, yet again a little
while, and they should see him, and accordingly he made it as
little a while as possible, Isa. liv. 7, 8. Christ arose when the day
began to dawn, because then the day-spring from on high did again
visit us, Luke i. 78. His passion began in the night; when he hung on the
cross the sun was darkened; he was laid in the grave in the dusk of the
evening; but he arose from the grave when the sun was near rising, for he is
the bright and morning Star (Rev. xxii. 16), the true Light.
Those who address themselves early in the morning to the religious services
of the Christian sabbath, that they may take the day before them, therein
follow this example of Christ, and that of David, Early will I seek thee.
2. Who they were, that came to the sepulchre; Mary Magdalene and the
other Mary, the same that attended the funeral, and sat over against
the sepulchre, as before they sat over against the cross; still
they studied to express their love to Christ; still they were inquiring
after him. Then shall we know, if we thus follow on to know.
No mention is made of the Virgin Mary being with them; it is probable that
the beloved disciple, who had taken her to his own home, hindered her
from going to the grave to weep there. Their attendance on Christ not
only to the grave, but in the grave, represents his like care
for those that are his, when they have made their bed in the darkness.
As Christ in the grave was beloved of the saints, so the saints in
the grave are beloved of Christ; for death and the grave cannot slacken that
bond of love which is between them.
3. What they came to do: the other evangelists say that they came to
anoint the body; Matthew saith that they came to see the sepulchre,
whether it was as they left it; hearing perhaps, but not being sure, that
the chief priests had set a guard upon it. They went, to show their
good-will in another visit to the dear remains of their beloved Master, and
perhaps not without some thoughts of his resurrection, for they could not
have quite forgotten all he had said of it. Note, Visits to the grave are of
great use to Christians, and will help to make it familiar to them, and to
take off the terror of it, especially visits to the grave of our Lord Jesus,
where we may see sin buried out of sight, the pattern of our sanctification,
and the great proof of redeeming love shining illustriously even in that land
of darkness.
II. The appearance of an angel of the Lord to them, v. 2-4. We have
here an account of the manner of the resurrection of Christ, as far as it
was fit that we should know.
1. There was a great earthquake. When he died, the earth that received
him, shook for fear; now that he arose, the earth that resigned him,
leaped for joy in his exaltation. This earthquake did as it were loose
the bond of death, and shake off the fetters of the grave, and
introduce the Desire of all nations, Hag. ii. 6, 7. It was the signal
of Christ's victory; notice was hereby given of it, that, when the heavens
rejoiced, the earth also might be glad. It was a specimen
of the shake that will be given to the earth at the general
resurrection, when mountains and islands shall be removed, that the earth
may no longer cover her slain. There was a noise and a shaking
in the valley, when the bones were to come together, bone to his bone,
Ezek. xxxvii. 7. The kingdom of Christ, which was now to be set up, made the
earth to quake, and terribly shook it. Those who are sanctified, and
thereby raised to a spiritual life, while it is in the doing find an
earthquake in their own bosoms, as Paul, who trembled and was astonished.
2. The angel of the Lord descended from heaven. The angels frequently
attended our Lord Jesus, at his birth, in his temptation, in his agony; but
upon the cross we find no angel attending him: when his Father forsook
him, the angels withdrew from him; but now that he is resuming the glory
he had before the foundation of the world, now, behold, the angels of God
worship him.
3. He came, and rolled back the stone from the door, and sat upon it. Our
Lord Jesus could have rolled back the stone himself by his own power,
but he chose to have it done by an angel, to signify that having undertaken
to make satisfaction for our sin, imputed to him, and being under arrest
pursuant to that imputation, he did not break prison, but had a fair
and legal discharge, obtained from heaven; he did not break prison,
but an officer was sent on purpose to roll away the stone, and so to
open the prison door, which would never have been done, if he had not made a
full satisfaction. But being delivered for our offences, to complete
the deliverance, he was raised again for our justification; he died
to pay our debt, and rose again to take out our acquittance. The stone
of our sins was rolled to the door of the grave of our Lord Jesus
(and we find the rolling of a great stone to signify the contracting of
guilt, 1 Sam. xiv. 33); but to demonstrate that divine justice was
satisfied, an angel was commissioned to roll back the stone; not that the
angel raised him from the dead, any more than those that took away
the stone from Lazarus's grave raised him, but thus he intimated the
consent of Heaven to his release, and the joy of Heaven in it. The enemies
of Christ had sealed the stone, resolving, like Babylon, not to open the
house of his prisoners; shall the prey be taken from the mighty? For
this was their hour; but all the powers of death and darkness are
under the control of the God of light and life. An angel from heaven has
power to break the seal, though it were the great seal of Israel,
and is able to roll away the stone, though ever so great. Thus the captives
of the mighty are taken away. The angel's sitting upon the stone,
when he had rolled it away, is very observable, and bespeaks a secure
triumph over all the obstructions of Christ's resurrection. There he sat,
defying all the powers of hell to roll the stone to the grave again. Christ
erects his seat of rest and seat of judgment upon the opposition of his
enemies; the Lord sitteth upon the floods. The angel sat as a guard
to the grave, having frightened away the enemies' black guard; he
sat, expecting the women, and ready to give them an account of his
resurrection.
4. That his countenance was like lightning, and his raiment white as
snow, v. 3. This was a visible representation, by that which we
call splendid and illustrious, of the glories of the
invisible world, which know no difference of colours. His look upon
the keepers was like flashes of lightning; he cast forth lightning, and
scattered them, Ps. cxliv. 6. The whiteness of his raiment was an
emblem not only of purity, but of joy and triumph. When Christ died, the
court of heaven went into keep mourning, signified by the darkening
of the sun; but when he arose, they again put on the garments of
praise. The glory of this angel represented the glory of Christ, to
which he was now risen, for it is the same description that was given of him
in his transfiguration (ch. xvii. 2); but when he conversed with his
disciples after his resurrection, he drew a veil over it, and it bespoke the
glory of the saints in their resurrection, when they shall be as the
angels of God in heaven.
5. That for fear of him the keepers did shake, and became as dead men,
v. 4. They were soldiers, that thought themselves hardened
against fear, yet the very sight of an angel struck them with terror. Thus when
the Son of God arose to judgment, the stout-hearted were spoiled, Ps.
lxxvi. 5, 9. Note, The resurrection of Christ, as it is the joy of his
friends, so it is the terror and confusion of his enemies. They did
shake; the word eseisqhsan
is the same with that which was used for the earthquake, v. 2, seismoV.
When the earth shook, these children of the earth, that had
their portion in it, shook too; whereas, those that have their
happiness in things above, though the earth be removed, yet are without
fear. The keepers became as dead men, when he whom they kept
guard upon became alive, and they whom they kept guard against revived with
him. It struck a terror upon them, to see themselves baffled in that which
was their business here. They were posted here, to keep a dead man in his
grave--as easy a piece of service surely as was ever assigned them, and
yet it proves too hard for them. They were told that they must expect to be
assaulted by a company of feeble faint-hearted disciples, who for fear of
them would soon shake and become as dead men, but are amazed
when they find themselves attacked by a mighty angel, whom they dare
not look in the face. Thus doth God frustrate his enemies by frightening
them, Ps. ix. 20.
III. The message which this angel delivered to the women, v. 5-7.
1. He encourages them against their fears, v. 5. To come near
to graves and tombs, especially in silence and solitude, has something in it
frightful, much more was it so to those women, to find an angel at
the sepulchre; but he soon makes them easy with the word, Fear not ye.
The keepers shook, and became as dead men, but, Fear not ye. Let the
sinners in Zion be afraid, for there is cause for it; but, Fear not,
Abraham, nor any of the faithful seed of Abraham; why should the
daughters of Sarah, that do well, be afraid with any amazement?
1 Pet. iii. 6. "Fear not ye. Let not the news I have to tell
you, be any surprise to you, for you were told before that your Master would
rise; let it be no terror to you, for his resurrection will be your
consolation; fear not any hurt, that I will do you, nor nay evil tidings I
have to tell you. Fear not ye, for I know that ye seek Jesus. I know
you are friends to the cause. I do not come to frighten you, but to
encourage you." Note, Those that seek Jesus, have no reason to
be afraid; for, if they seek him diligently they shall find him,
and shall find him their bountiful Rewarder. All our believing
enquiries after the Lord Jesus are observed, and taken notice of, in heaven;
I know that ye seek Jesus; and shall certainly be answered, as these
were, with good words, and comfortable words. Ye seek Jesus that was
crucified. He mentions his being crucified, the more to commend their
love to him; "You seek him still, though he was crucified; you
retain your kindness for him notwithstanding." Note, True believers
love and seek Christ, not only though he was crucified, but because
he was so.
2. He assures them of the resurrection of Christ; and there was
enough in that to silence their fears (v. 6); He is not here, for
he is risen. To be told He is not here, would have been no
welcome news to those who sought him, if it had not been added, He is
risen. Note, It is matter of comfort to those who seek Christ, and miss
of finding him where they expected, that he is risen: if we find him
not in sensible comfort, yet he is risen. We must not hearken to
those who say, Lo, here is Christ, or, Lo, he is there, for he is not
here, he is not there, he is risen. In all our
enquiries after Christ, we must remember that he is risen; and we
must seek him as one risen. (1.) Not with any gross carnal
thoughts of him. There were those that knew Christ after the flesh;
but now henceforth know we him so no more, 2 Cor. v. 16. It is true, he had
a body; but it is now a glorified body. They that make pictures and
images of Christ, forget that he is not here, he is risen; our
communion with him must be spiritual, by faith in his word, Rom. x. 6-9.
(2.) We must seek him with great reverence and humility, and
an awful regard to his glory, for he is risen. God has highly
exalted him, and given him a name above every name, and therefore
every knee and every soul must bow before him. (3.) We must seek him
with a heavenly mind; when we are ready to make this world our home,
and to say, It is good to be here, let us remember our Lord Jesus is
not here, he is risen, and therefore let not our hearts be here,
but let them rise too, and seek the things that are above,
Col. iii. 1-3; Phil. iii. 20.
Two things the angel refers these women to, for the confirmation of their
faith, touching Christ's resurrection.
[1.] To his word now fulfilled, which they might remember;
He is risen, as he said. This he vouches as the proper object of faith;
"He said that he would rise, and you know that he is the Truth
itself, and therefore have reason to expect that he should rise; why
should you be backward to believe that which he told you would
be?" Let us never think that strange, of which the word of Christ has
raised our expectations, whether the sufferings of this present time,
or the glory that is to be revealed. If we remember what
Christ hath said to us, we shall be the less surprised at what he
does with us. This angel, when he said. He is not here, he is
risen, makes it to appear that he preaches no other gospel than what
they had already received, for he refers himself to the word of Christ as
sufficient to bear him out; He is risen, as he said.
[2.] To his grave now empty, which they might look into;
"Come, see the place where the Lord lay. Compare what you have heard,
with what you see, and, putting both together, you will believe.
You see that he is not here, and, remembering what he said, you may
be satisfied that he is risen; come, see the place, and you
will see that he is not there, you will see that he could not be stolen
thence, and therefore must conclude that he is risen." Note, It may be
of use to affect us, and may have a good influence upon us, to come, and
with an eye of faith see the place where the Lord lay. See the marks
he has there left of his love in condescending so low for us; see how easy
he has made that bed, and how lightsome, for us, by lying in
it himself; when we look into the grave, where we expect we must lie, to
take off the terror of it, let us look into the grave where the Lord lay;
the place where our Lord lay, so the Syriac. The angels own him for their
Lord, as well as we; for the whole family, both in heaven and
earth, is named from him.
3. He directs them to go carry the tidings of it to his
disciples (v. 7); Go quickly, and tell his disciples. It is
probable that they were for entertaining themselves with the sight of the
sepulchre and discourse with the angels. It was good to be here, but they
have other work appointed them; this is a day of good tidings, and
though they have the premier seisin of the comfort, the first
taste of it, yet they must not have the monopoly of it, must not
hold their peace, any more than those lepers, 2 Kings vii. 9. They must go tell
the disciples. Note, Public usefulness to others must be preferred
before the pleasure of secret communion with God ourselves; for it is
more blessed to give than to receive. Observe,
(1.) The disciples of Christ must first be told the news; not,
Go, tell the chief priests and the Pharisees, that they may be
confounded; but, Tell the disciples, that they may be comforted.
God anticipates the joy of his friends more than the shame of his
enemies, though the perfection of both is reserved for hereafter. Tell
his disciples; it may be they will believe your report, however tell
them, [1.] That they may encourage themselves under their present sorrows
and dispersions. It was a dismal time with them, between grief and fear;
what a cordial would this be to them now, to hear, their Master is risen!
[2.] That they may enquire further into it themselves. This alarm was sent
them, to awaken them from that strange stupidity which had seized them, and
to raise their expectations. This was to set them on seeking him, and to
prepare them for his appearance to them. General hints excite to closer
searches. They shall now hear of him, but shall very shortly see him. Christ
discovers himself gradually.
(2.) The women are sent to tell it to them, and so are made, as it
were, the apostles of the apostles. This was an honour put upon them,
and a recompence for their constant affectionate adherence to him, at the
cross, and in the grave, and a rebuke to the disciples who forsook him.
Still God chooses the weak things of the world, to confound the mighty, and
puts the treasure, not only into earthen vessels, but here into the weaker
vessels; as the woman, being deceived by the suggestions of an evil
angel, was first in the transgression (1 Tim. ii. 14), so these
women, being duly informed by the instructions of a good angel, were first
in the belief of the redemption from transgression by Christ's resurrection,
that that reproach of their sex might be rolled away, by putting this in the
balance against it, which is their perpetual praise.
(3.) They were bid to go quickly upon this errand. Why, what haste
was there? Would not the news keep cold, and be welcome to them at any time?
Yes, but they were now overwhelmed with grief, and Christ would have this
cordial hastened to them; when Daniel was humbling himself before God for
sin, the angel Gabriel was caused to fly swiftly with a message of
comfort, Dan. ix. 21. We must always be ready and forward; [1.] To obey the
commands of God, Ps. cxix. 60. [2.] To do good to our brethren, and to carry
comfort to them, as those that felt from their afflictions; Say not, Go,
and come again, and to-morrow I will give; but now quickly.
(4.) They were directed to appoint the disciples to meet him in Galilee.
There were other appearances of Christ to them before that in Galilee,
which were sudden and surprising; but he would have one to be solemn and
public, and gave them notice of it before. Now this general rendezvous was
appointed in Galilee, eighty or a hundred miles from Jerusalem; [1.] In
kindness to those of his disciples that remained in Galilee, and did
not (perhaps they could not) come up to Jerusalem; into that
country therefore he would go, to manifest himself to his friends there. I
know thy works, and where thou dwellest. Christ knows where his
disciples dwell, and will visit there. Note, The exaltation of Christ doth
not make him forget the meaner and poorer sort of his disciples, but even to
them that are at a distance from the plenty of the means of grave he will
graciously manifest himself. [2.] In consideration of the weakness of
his disciples that were now at Jerusalem, who as yet were afraid of the
Jews, and durst not appear publicly, and therefore this meeting was
adjourned to Galilee. Christ knows our fears, and considers our frame, and
made his appointment where there was least danger of disturbance.
Lastly, The angel solemnly affirms upon his word the truth of what he
had related to them; "Lo, I have told you, you may be assured of
it, and depend upon it; I have told you, who dare not tell a
lie." The word spoken by angels was stedfast, Heb. ii. 2. God
had been wont formerly to make known his mind to his people by the
ministration of angels, as at the giving of the law; but as he intended in
gospel times to lay aside that way of communication (for unto the angels
hath he not put in subjection the world to come, nor appointed them to
be the preachers of the gospel), this angel was now sent to certify
the resurrection of Christ to the disciples, and so leave it in their hands
to be published to the world, 2 Cor. iv. 7. In saying, Lo, I have told
you, he doth, as it were, discharge himself from the blame of their
unbelief, if they should not receive this record, and throw it upon them;
"I have done my errand, I have faithfully delivered my message,
now look you to it, believe it at your peril; whether you will hear or
whether you will forbear, I have told you." Note, Those
messengers from God, that discharge their trust faithfully, may take the
comfort of that, whatever the success be, Acts xx. 26, 27.
IV. The women's departure from the sepulchre, to bring notice
to the disciples, v. 8. And observe,
1. What frame and temper of spirit they were in; They departed with fear
and great joy; a strange mixture, fear and joy at the same time, in the
same soul. To hear that Christ was risen, was matter of joy; but to be led
into his grave, and to see an angel, and talk with him about it, could not
but cause fear. It was good news, but they were afraid that it was
too good to be true. But observe, it is said of their joy, I
was great joy; it is not said so of their fear. Note, (1.) Holy fear
has joy attending it. They that serve the Lord with reverence, serve
him with gladness. (2.) Spiritual joy is mixed with trembling, Ps.
ii. 11. It is only perfect love and joy that will cast out all fear.
2. What haste they made; They did run. The fear and joy together
quickened their pace, and added wings to their motion; the angel bid them go
quickly, and they ran. Those that are sent on God's errand must
not loiter, or lose time; where the heart is enlarged with the
glad tidings of the gospel, the feet will run the way of God's
commandments.
3. What errand they went upon; They ran, to bring his disciples word.
Not doubting but it would be joyful news to them, they ran, to comfort them
with the same comforts wherewith they themselves were comforted of God.
Note, The disciples of Christ should be forward to communicate to each other
their experiences of sweet communion with heaven; should tell others what
God has done for their souls, and spoken to them. Joy in Christ
Jesus, like the ointment of the right hand, will betray itself, and fill all
places within the lines of its communication with its odours. When Samson
found honey, he brought it to his parents.
V. Christ's appearing to the women, to confirm the testimony of the angel, v.
9, 10. These zealous good women not only heard the first tidings of him, but
had the first sight of him, after his resurrection. The angel directed those
that would see him, to go to Galilee, but before that time came, even here
also, they looked after him that lives, and sees them. Note,
Jesus Christ is often better than his word, but never worse; often
anticipates, but never frustrates, the believing expectations of his people.
Here is, 1. Christ's surprising appearance to the women; As they went to
tell his disciples, behold, Jesus met them. Note, God's gracious visits
usually meet us in the way of duty, and to those who use what they have for
others' benefit, more shall be given. This interview with Christ was
unexpected, or ever they were aware, Cant. vi. 12. Note, Christ is
nearer to his people than they imagine. They needed not descend into the
deep, to fetch Christ thence; he was not there, he was risen; nor
go up to heaven, for he was not yet ascended: but Christ was high
them, and still in the word is nigh us.
2. The salutation wherewith he accosted them; All hail--cairete.
We use the old English form of salutation, wishing all health
to those we meet; for so All hail signifies, and is expressive of the
Greek form of salutation here used, answering to that of the Hebrew, Peace
be unto you. And it bespeaks, (1.) The good-will of Christ to us and our
happiness, even since he entered upon his state of exaltation. Though he is
advanced, he wishes us as well as ever, and is as much concerned for our
comfort. (2.) The freedom and holy familiarity which he used in his
fellowship with his disciples; for he called them friends. But the
Greek word signifies, Rejoice ye. They were affected both with fear
and joy; what he said to them tended to encourage their joy (v.
9), Rejoice ye, and to silence their fear (v. 10), Be not
afraid. Note, It is the will of Christ that his people should be a
cheerful joyful people, and his resurrection furnishes them with abundant
matter for joy.
3. The affectionate respect they paid him; They came, and held him by the
feet, and worshipped him. Thus they expressed, (1.) The reverence
and honour they had for him; they threw themselves at his
feet, put themselves into a posture of adoration, and worshipped him
with humility and godly fear, as the Son of God, and now exalted. (2.) The love
and affection they had to him; they held him, and would not
let him go, Cant. iii. 4. How beautiful were the feet of the
Lord Jesus to them! Isa. lii. 7. (3.) The transport of joy they
were in, now that they had this further assurance of his resurrection; they
welcomed it with both arms. Thus we must embrace Jesus Christ offered us in
the gospel, with reverence cast ourselves at his feet, by faith take
hold of him, and with love and joy lay him near our hearts.
4. The encouraging words Christ said to them, v. 10. We do not find
that they said any thing to him, their affectionate embraces and adorations
spoke plainly enough; and what he said to them was no more than what the
angel had said (v. 5, 7); for he will confirm the word of his
messengers (Isa. xliv. 26); and his way of comforting his people,
is, by his Spirit to speak over again to their hearts the same that they had
heard before from his angels, the ministers. Now observe here,
(1.) How he rebukes their fear; Be not afraid. They must not fear
being imposed upon by these repeated notices of his resurrection, nor fear
any hurt from the appearance of one from the dead; for the news, though
strange, was both true and good. Note, Christ arose from the
dead, to silence his people's fears, and there is enough in that to silence
them.
(2.) How he repeats their message; "Go, tell my brethren, that
they must prepare for a journey into Galilee, and there they shall see
me." If there be any communion between our souls and Christ, it is
he that appoints the meeting, and he will observe the appointment.
Jerusalem had forfeited the honour of Christ's presence, it was a tumultuous
city, therefore he adjourns the meeting to Galilee. Come, my beloved, let
us go forth, Cant. vii. 11. But that which is especially observable
here, is, that he calls his disciples his brethren. Go, tell my
brethren, not only those of them that were akin to him, but all the
rest, for they are all his brethren (ch. xii. 50), but he never
called them so till after his resurrection, here and John xx. 17. Being by
the resurrection himself declared to be the Son of God with power,
all the children of God were thereby declared to be his brethren.
Being the First-begotten from the dead, he is become the First-born
among many brethren, even of all that are planted together in the
likeness of his resurrection. Christ did not now converse so constantly and
familiarly with his disciples as he had done before his death; but, lest
they should think him grown strange to them, he gives them this endearing
title, Go to my brethren, that the scripture might be fulfilled,
which, speaking of his entrance upon his exalted state, saith, I will
declare thy name unto my brethren. They had shamefully deserted
him in his sufferings; but, to show that he could forgive and forget, and to
teach us to do so, he not only continues his purpose to meet them,
but calls them brethren. Being all his brethren, they were brethren
one to another, and must love as brethren. His owning them for his brethren
put a great honour upon them, but withal gave them an example of humility in
the midst of that honour.
11 Now when they were going, behold, some of
the watch came into the city, and showed unto the chief priests all the
things that were done. 12 And when they were assembled with the
elders, and had taken counsel, they gave large money unto the
soldiers, 13 Saying, Say ye, His disciples came by night, and
stole him away while we slept. 14 And if this come to the
governor's ears, we will persuade him, and secure you. 15 So
they took the money, and did as they were taught: and this saying is
commonly reported among the Jews until this day.
For the further proof of the resurrection of Christ, we have here the
confession of the adversaries that were upon the guard; and there are two
things which strengthen this testimony--that they were eye-witnesses,
and did themselves see the glory of the resurrection, which none else
did--and that they were enemies, set there to oppose and obstruct his
resurrection. Now observe here,
I. How this testimony was given in to the chief priests (v.
11); when the women were going to bring that news to the
disciples, which would fill their hearts with joy, the soldiers went
to bring the same news to the chief priests, which would fill their faces
with shame. Some of the watch, probably those of them that commanded in
chief, came into the city, and brought to those who employed them,
the report of their disappointment. They showed to the chief priests all
the things that were done; told them of the earthquake, the descent of
the angel, the rolling of the stone away, and the coming of the body of
Jesus alive out of the grave. Thus the sign of the prophet Jonas was
brought to the chief priests with the most clear and incontestable evidence
that could be; and so the utmost means of conviction were afforded them; we
may well imagine what a mortification it was to them, and that, like the
enemies of the Jews, they were much cast down in their own eyes, Neh.
vi. 16. It might justly have been expected that they should now have
believed in Christ, and repented their putting him to death; but they were
obstinate in their infidelity, and therefore sealed up under it.
II. How it was baffled and stifled by them. They called an assembly, and
considered what was to be done. For their own parts, they were resolved not
to believe that Jesus was risen; but their care was, to keep others from
believing, and themselves from being quite ashamed from their disbelief of
it. They had put him to death, and there was no way of standing to what they
had done, but by confronting the evidence of his resurrection. Thus they who
have sold themselves to work wickedness, find that one sin draws on another,
and that they have plunged themselves into a wretched necessity of adding
iniquity to iniquity, which is part of the curse of Christ's
persecutors, Ps. lxix. 27.
The result of their debate was, that those soldiers must by all means be
bribed off, and hired not to tell tales.
1. They put money into their hands; and what wickedness is it which
men will not be brought to by the love of money? They gave large money,
probably a great deal more than they gave to Judas, unto the soldiers.
These chief priests loved their money as well as most people did, and were
as loth to part with it; and yet, to carry on a malicious design against the
gospel of Christ, they were very prodigal of it; they gave the soldiers, it
is likely, as much as they asked, and they knew how to improve their
advantages. Here was large money given for the advancing of that
which they knew to be a lie, yet many grudge a little money for the
advancement of that which they know to be the truth, though they have a
promise of being reimbursed in the resurrection of the just. Let us never
starve a good cause, when we see a bad one so liberally supported.
2. They put a lie into their mouths (v. 13); Say ye, His
disciples came by night, and stole him away while we slept; a sorry
shift is better than none, but this is a sorry one indeed. (1.) The sham was
ridiculous, and carried along with it its own confutation. If they
slept, how could they know any thing of the matter, or say who came? If any
one of them was awake to observe it, no doubt, he would awake
them all to oppose it; for that was the only thing they had in
charge. It was altogether improbable that a company of poor, weak, cowardly,
dispirited men should expose themselves for so inconsiderable an achievement
as the rescue of the dead body. Why were not the houses where they lodged
diligently searched, and other means used to discover the dead body; but
this was so thin a lie as one might easily see through. But had it been ever
so plausible, (2.) It was a wicked thing for these priests and elders to
hire those soldiers to tell a deliberate lie (if it had been in a matter of
ever so small importance), against their consciences. Those know not what
they do, who draw others to commit one wilful sin; for that may debauch
conscience, and be an inlet to many. But, (3.) Considering this as intended
to overthrow the great doctrine of Christ's resurrection, this was a sin
against the last remedy, and was, in effect, a blasphemy against the Holy
Ghost, imputing that to the roguery of the disciples, which was
done by the power of the Holy Ghost.
But lest the soldiers should object the penalty they incurred by the Roman
law for sleeping upon the guard, which was very severe (Acts xii.
19), they promised to interpose with the governor; "We will persuade
him, and secure you. We will use our own interest in him, to get him not
to take notice of it;" and they had lately found how easily they could
manage him. If really these soldiers had slept, and so suffered the
disciples to steal him away, as they would have the world believe, the
priests and elders would certainly have been the forwardest to solicit the
governor to punish them for their treachery; so that their care for
the soldiers' safety plainly gives the lie to the story. They undertook to secure
them from the sword of Pilate's justice, but could not secure them from the
sword of God's justice, which hangs over the head of those that love and
make a lie. They promise more than they can perform who undertake to
save a man harmless in the commission of a wilful sin.
Well, thus was the plot laid; now what success had it?
[1.] Those that were willing to deceive, took the money, and did as
they were taught. They cared as little for Christ and his religion as the
chief priests and elders did; and men that have no religion at all, can be
very well pleased to see Christianity run down, and lend a hand to it, if
need be, to serve a turn. They took the money; that was it they aimed
at, and nothing else. Note, Money is a bait for the blackest temptation;
mercenary tongues will sell the truth for it.
The great argument to prove Christ to be the Son of God, is, his
resurrection, and none could have more convincing proofs of the truth of
that than these soldiers had; they saw the angel descend from heaven, saw
the stone rolled away, saw the body of Christ come out of the grave, unless
the consternation they felt hindered them; and yet they were so far from
being convinced by it themselves, that they were hired to belie him, and to
hinder others from believing in him. Note, The most sensible evidence will
not convince men, without the concurring operation of the Holy Spirit.
[2.] Those that were willing to be deceived, not only credited, but
propagated, the story; This saying is commonly reported among the Jews
until this day. The sham took well enough, and answered the end. The
Jews, who persisted in their infidelity, when they were pressed with the
argument of Christ's resurrection, had this still ready to reply, His
disciples came, and stole him away. To this purport was the solemn
narrative, which (as Justin Martyr relates in his dialogue with Typho the
Jew) the great sanhedrim sent to all the Jews of the dispersion concerning
this affair, exciting them to a vigorous resistance of Christianity--that, when
they had crucified, and buried him, the disciples came by night, and stole
him out of the sepulchre, designing thereby not only to overthrow the
truth of Christ's resurrection, but to render his disciples odious to the
world, as the greatest villains in nature. When once a lie is raised, none
knows how far it will spread, nor how long it will last, nor what mischief
it will do. Some give another sense of this passage, This saying is
commonly reported, that is, "Notwithstanding the artifice of the
chief priests, thus to impose upon the people, the collusion that was
between them and the soldiers, and the money that was given to support the
cheat, were commonly reported and whispered among the Jews;" for
one way or other truth will out.
|
The
Apostolic Commission.
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16 Then the eleven disciples went away into
Galilee, into a mountain where Jesus had appointed them. 17 And
when they saw him, they worshipped him: but some doubted. 18 And
Jesus came and spake unto them, saying, All power is given unto me in heaven
and in earth. 19 Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy
Ghost: 20 Teaching them to observe all things whatsoever I have
commanded you: and, lo, I am with you alway, even unto the end of the
world. Amen.
This evangelist passes over several other appearances of Christ, recorded by
Luke and John, and hastens to this, which was of all other the most solemn,
as being promised and appointed again and again before his death, and after
his resurrection. Observe,
I. How the disciples attended his appearance, according to the appointment (v.
16); They went into Galilee, a long journey to go for one sight of
Christ, but it was worth while. They had seen him several times at
Jerusalem, and yet they went into Galilee, to see him there.
1. Because he appointed them to do so. Though it seemed a needless thing to
go into Galilee, to see him whom they might see at Jerusalem, especially
when they must so soon come back again to Jerusalem, before his ascension,
yet they had learned to obey Christ's commands and not object against them.
Note, Those who would maintain communion with Christ, must attend him there
where he has appointed. Those who have met him in one ordinance, must attend
him in another; those who have seen him at Jerusalem, must go to Galilee.
2. Because that was to be a public and general meeting. They had seen him
themselves, and conversed with him in private, but that should not excuse
their attendance in a solemn assembly, where many were to be gathered
together to see him. Note, Our communion with God in secret must not
supersede our attendance on public worship, as we have opportunity; for God
loves the gates of Zion, and so must we. The place was a mountain in
Galilee, probably the same mountain on which he was transfigured. There
they met, for privacy, and perhaps to signify the exalted state into which
he was entered, and his advances toward the upper world.
II. How they were affected with the appearance of Christ to them, v.
17. Now was the time that he was seen of above five hundred brethren at
once, 1 Cor. xv. 6. Some think that they saw him, at first, at some
distance, above in the air, efqh epanw--He
was seen above, of five hundred brethren (so they read it); which gave
occasion to some to doubt, till he came nearer (v. 18), and
then they were satisfied. We are told,
1. That they worshipped him; many of them did so, nay, it should
seem, they all did that, they gave divine honour to him, which was signified
by some outward expressions of adoration. Note, All that see the Lord Jesus
with an eye of faith are obliged to worship him.
2. But some doubted, some of those that were then present. Note, Even
among those that worship there are some that doubt. The faith
of those that are sincere, may yet be very weak and wavering. They doubted,
edistasan--they hung
in suspense, as the scales of the balance, when it is hard to say which
preponderates. These doubts were afterward removed, and their faith grew up
to a full assurance, and it tended much to the honour of Christ, that the
disciples doubted before they believed; so that they cannot be
said to be credulous, and willing to be imposed upon; for they first questioned,
and proved all things, and then held fast that which was true,
and which they found to be so.
III. What Jesus Christ said to them (v. 18-20); Jesus came, and
spoke unto them. Though there were those that doubted, yet, he did not
therefore reject them; for he will not break the bruised reed. He did
not stand at a distance, but came near, and gave them such convincing
proofs of his resurrection, as turned the wavering scale, and made their
faith to triumph over their doubts. He came, and spoke familiarly to
them, as one friend speaks to another, that they might be fully
satisfied in the commission he was about to give them. He that drew near
to God, to speak for us to him, draws near to us, to speak from him
to us. Christ now delivered to his apostles the great charter of his kingdom
in the world, was sending them out as his ambassadors, and here gives them
their credentials.
In opening this great charter, we may observe two things.
1. The commission which our Lord Jesus received himself from the Father.
Being about to authorize his apostles, if any ask by what authority
he doeth it, and who gave him that authority, here he tells us, All power
is given unto me in heaven and in earth; a very great word, and which
none but he could say. Hereby he asserts his universal dominion as Mediator,
which is the great foundation of the Christian religion. He has all
power. Observe, (1.) Whence he hath this power. He did not assume
it, or usurp it, but it was given him, he was legally entitled to it,
and invested in it, by a grant from him who is the Fountain of all being,
and consequently of all power. God set him King (Ps. ii. 6),
inaugurated and enthroned him, Luke i. 32. As God, equal with the Father,
all power was originally and essentially his; but as Mediator, as
God-man, all power was given him; partly in recompence
of his work (because he humbled himself, therefore God thus exalted him),
and partly in pursuance of his design; he had this power given
him over all flesh, that he might give eternal life to as many as
were given him (John xvii. 2), for the more effectual carrying on and
completing our salvation. This power he was now more signally invested in,
upon his resurrection, Acts xiii. 3. He had power before, power to
forgive sins (ch. ix. 6); but now all power is given him.
He is now going to receive for himself a kingdom (Luke xix. 12), to
sit down at the right hand, Ps. cx. 1. Having purchased it, nothing
remains but to take possession; it is his own for ever. (2.) Where
he has this power; in heaven and earth, comprehending the universe.
Christ is the sole universal Monarch, he is Lord of all, Acts x. 36.
He has all power in heaven. He has power of dominion over the angels,
they are all his humble servants, Eph. i. 20, 21. He has power of
intercession with his Father, in the virtue of his satisfaction and
atonement; he intercedes, not as a suppliant, but as a demandant; Father,
I will. He has all power on earth too; having prevailed with God,
by the sacrifice of atonement, he prevails with men, and deals with them as
one having authority, by the ministry of reconciliation. He is indeed, in
all causes and over all persons, supreme Moderator and Governor. By him
kings reign. All souls are his, and to him every heart and knee
must bow, and every tongue confess him to be the Lord.
This our Lord Jesus tells them, not only to satisfy them of the authority he
had to commission them, and to bring them out in the execution of their
commission, but to take off the offence of the cross; they had no reason to
be ashamed of Christ crucified, when they saw him thus glorified.
2. The commission he gives to those whom he sent forth; Go ye therefore.
This commission is given, (1.) To the apostles primarily, the chief
ministers of state in Christ's kingdom, the architects that laid the
foundation of the church. Now those that had followed Christ in the
regeneration, were set on thrones (Luke xxii. 30); Go ye. It
is not only a word of command, like that, Son, go work, but a word of
encouragement, Go, and fear not, have I not sent you? Go, and
make a business of this work. They must not take state, and issue out
summons to the nations to attend upon them; but they must go, and bring the
gospel to their doors, Go ye. They had doted on Christ's bodily
presence, and hung upon that, and built all their joys and hopes
upon that; but now Christ discharges them from further attendance on
his person, and sends them abroad about other work. As an eagle stirs up
her nest, flutters over her young, to excite them to fly (Deut. xxxii.
11), so Christ stirs up his disciples, to disperse themselves over all the
world. (2.) It is given to their successors, the ministers of the gospel,
whose business it is to transmit the gospel from age to age, to the end of
the world in time, as it was theirs to transmit it from nation to nation, to
the end of the world in place, and no less necessary. The Old-Testament
promise of a gospel ministry is made to a succession (Isa. lix. 21); and
this must be so understood, otherwise how could Christ be with them always
to the consummation of the world? Christ, at his ascension, gave not
only apostles and prophets, but pastors and teachers, Eph. iv. 11.
Now observe,
[1.] How far his commission is extended; to all nations. Go, and
disciples all nations. Not that they must go all together into every
place, but by consent disperse themselves in such manner as might best diffuse
the light of the gospel. Now this plainly signifies it to be the will of
Christ, First, That the covenant of peculiarity, made with the Jews,
should now be cancelled and disannulled. This word broke down the middle
wall of partition, which had so long excluded the Gentiles from a visible
church-state; and whereas the apostles, when first sent out, were forbidden
to go into the way of the Gentiles, now they were sent to all nations.
Secondly, That salvation by Christ should be offered to all, and none
excluded that did not by their unbelief and impenitence exclude themselves.
The salvation they were to preach is a common salvation; whoever
will, let him come, and take the benefit of the act of indemnity; for
there is no difference of Jew or Greek in Christ Jesus. Thirdly, That
Christianity should be twisted in with national constitutions, that the
kingdoms of the world should become Christ's kingdoms, and their kings the
church's nursing-fathers.
[2.] What is the principal intention of this commission; to disciple
all nations. Maqhteusate--"Admit
them disciples; do your utmost to make the nations Christian
nations;" not, "Go to the nations, and denounce the judgments of
God against them, as Jonah against Nineveh, and as the other Old-Testament
prophets" (though they had reason enough to expect it for their
wickedness), "but go, and disciple them." Christ the
Mediator is setting up a kingdom in the world, bring the nations to be his
subjects; setting up a school, bring the nations to be his scholars; raising
an army for the carrying on of the war against the powers of darkness,
enlist the nations of the earth under his banner. The work which the
apostles had to do, was, to set up the Christian religion in all places, and
it was honourable work; the achievements of the mighty heroes of the world
were nothing to it. They conquered the nations for themselves, and made them
miserable; the apostles conquered them for Christ, and made them happy.
[3.] Their instructions for executing this commission.
First, They must admit disciples by the sacred rite of
baptism; "Go into all nations, preach the gospel to them, work
miracles among them, and persuade them to come in themselves, and bring
their children with them, into the church of Christ, and then admit them and
theirs into the church, by washing them with water;" either dipping
them in the water, or pouring or sprinkling water upon them, which seems the
more proper, because the thing is most frequently expressed so, as Isa. xliv.
3, I will pour my Spirit on thy seed. And, Tit. iii. 5, 6, Which
he shed on us abundantly. And, Ezek. xxxvi. 25, I will sprinkle clean
water upon you. And, Isa. lii. 15, So shall he sprinkle many nations;
which seems a prophecy of this commission to baptize the nations.
Secondly, This baptism must be administered in the name of the
Father, and of the Son, and of the Holy Ghost. That is, 1. By
authority from heaven, and not of man; for his ministers act by
authority from the three persons in the Godhead, who all concur, as to our creation,
so to our redemption; they have their commission under the great seal
of heaven, which puts an honour upon the ordinance, though to a carnal eye,
like him that instituted it, it has no form or comeliness. 2. Calling
upon the name of the Father, Son, and Holy Ghost. Every thing is
sanctified by prayer, and particularly the waters of baptism. The prayer of
faith obtains the presence of God with the ordinance, which is its lustre
and beauty, its life and efficacy. But, 3. It is into the name (eiV
to onoma) of Father, Son, and Holy Ghost;
this was intended as the summary of the first principles of the
Christian religion, and of the new covenant, and according to it the ancient
creeds were drawn up. By our being baptized, we solemnly profess, (1.) Our assent
to the scripture-revelation concerning God, the Father, Son, and Holy
Ghost. We confess our belief that there is a God, that there is but one
God, that in the Godhead there is a Father that begets, a Son
that is begotten, and a Holy Spirit of both. We are baptized,
not into the names, but into the name, of Father, Son, and
Spirit, which plainly intimates that these three are one, and their
name one. The distinct mentioning of the three persons in the
Trinity, both in the Christian baptism here, and in the Christian
blessing (2 Cor. xiii. 14), as it is a full proof of the doctrine of the
Trinity, so it has done much towards preserving it pure and entire through
all ages of the church; for nothing is more great and awful in Christian
assemblies than these two. (2.) Our consent to a
covenant-relation to God, the Father, Son, and Holy Ghost. Baptism is
a sacrament, that is, it is an oath; super sacramentum dicere,
is to say upon oath. It is an oath of abjuration, by which we
renounce the world and the flesh, as rivals with God for the throne in our
hearts; and an oath of allegiance, by which we resign and give up ourselves
to God, to be his, our own selves, our whole selves, body, soul,
and spirit, to be governed by his will, and made happy in his favour; we
become his men, so the form of homage in our law runs. Therefore baptism
is applied to the person, as livery and seisin is given
of the premises, because it is the person that is dedicated to God.
[1.] It is into the name of the Father, believing him to be the Father
of our Lord Jesus Christ (for that is principally intended here), by eternal
generation, and our Father, as our Creator, Preserver, and
Benefactor, to whom therefore we resign ourselves, as our absolute owner
and proprietor, to actuate us, and dispose of us; as our supreme rector
and governor, to rule us, as free agents, by his law; and as our chief
good, and highest end. [2.] It is into the name of the Son,
the Lord Jesus Christ, the Son of God, and correlate to
the Father. Baptism was in a particular manner administered in the name
of the Lord Jesus, Acts viii. 16; xix. 5. In baptism we assent,
as Peter did, Thou art Christ, the Son of the living God (ch.
xvi. 16), and consent, as Thomas did, My Lord, and my God,
John xx. 28. We take Christ to be our Prophet, Priest, and King, and give up
ourselves to be taught, and saved, and ruled, by him. [3.] It is into the
name of the Holy Ghost. Believing the Godhead of the Holy Spirit, and
his agency in carrying on our redemption, we give up ourselves to his
conduct and operation, as our sanctifier, teacher, guide, and comforter.
Thirdly, Those that are thus baptized, and enrolled among the
disciples of Christ, must be taught (v. 20); Teaching them to
observe all thing, whatsoever I have commanded you. This denotes two
things.
1. The duty of disciples, of all baptized Christians; they
must observe all things whatsoever Christ has commanded, and, in order to
that, must submit to the teaching of those whom he sends. Our admission into
the visible church is in order to something further; when Christ hath discipled
us, he hath not done with us; he enlist soldiers that he may train
them up for his service.
All that are baptized, are thereby obliged, (1.) To make the command of
Christ their rule. There is a law of faith, and we are said to be under
the law to Christ; we are by baptism bound, and must obey.
(2.) To observe what Christ has commanded. Due obedience to
the commands of Christ requires a diligent observation; we are in danger of
missing, if we take not good heed: and in all our obedience, we must
have an eye to the command, and do what we do as unto the Lord. (3.) To
observe all things, that he has commanded, without exception; all the
moral duties, and all the instituted ordinances. Our obedience
to the laws of Christ is not sincere, if it be not universal; we must
stand complete in his whole will. (4.) To confine themselves to the
commands of Christ, and as not to diminish from them, so not to add
to them. (5.) To learn their duty according to the law of Christ, from those
whom he has appointed to be teachers in his school, for therefore we
were entered into his school.
2. The duty of the apostles of Christ, and his ministers; and that is, to beach
the commands of Christ, to expound them to his disciples, to press upon them
the necessity of obedience, and to assist them in applying the general
commands of Christ to particular cases. They must teach them, not
their own inventions, but the institutions of Christ; to them they must
religiously adhere, and in the knowledge of them Christians must be trained
up. A standing ministry is hereby settled in the church,
for the edifying of the body of Christ, till we all come to the
perfect man, Eph. iv. 11-13. The heirs of heaven, till they come to age,
must be under tutors and governors.
3. Here is the assurance he gives them of his spiritual presence with them
in the execution of this commission; And lo, I am with you always, even
unto the end of the world. This exceeding great and precious promise is
ushered in with a behold, to strengthen their faith, and engage their
observation of it. "Take notice of this; it is what you may assure
yourselves of and venture upon." Observe,
(1.) The favour promised them; I am with you. Not, I will be
with you, but I am--egw eimi.
As God sent Moses, so Christ sent his apostles, by this name, I am;
for he is God, to whom past, present, and to come, are the same. See Rev. i.
8. He was now about to leave them; his bodily presence was now to be removed
from them, and this grieved them; but he assures them of his spiritual
presence, which was more expedient for them than his bodily presence could
be; I am with you; that is, "My Spirit is with you, the
Comforter shall abide with you, John xvi. 7. I am with you,
and not against you: with you to take your part, to be on your side,
and to hold with you, as Michael our prince is said to do, Dan. x.
21. I am with you, and not absent from you, not at a distance;
I am a very present help," Ps. xlvi. 1. Christ was now sending
them to set up his kingdom in the world, which was a great undertaking. And
then doth he seasonably promise them his presence with them, [1.] To carry
them on through the difficulties they were likely to meet with. "I
am with you, to bear you up, to plead your cause; with you in all
your services, in all your sufferings, to bring you through them with
comfort and honour. When you go through the fire or water, I will be with
you. In the pulpit, in the prison, lo, I am with you." [2.]
To succeed this great undertaking; "Lo, I am with you, to
make your ministry effectual for the discipling of the nations, for the pulling
down of the strong holds of Satan, and the setting up of stronger for
the Lord Jesus." It was an unlikely thing that they should unhinge
national constitutions in religion, and turn the stream of so long a usage;
that they should establish a doctrine so directly contrary to the
genius of the age, and persuade people to become the disciples of a crucified
Jesus; but lo, I am with you, and therefore you shall gain your
point.
(2.) The continuance of the favour, always, even unto the end of the
world.
[1.] They shall have his constant presence; Always, pasaV
taV hmeraV--all days, every day. "I
will be with you on sabbath days and week days, fair days and foul days,
winter days and summer days." There is no day, no hour of the day, in
which our Lord Jesus is not present with his churches and with his
ministers; if there were, that day, that hour, they were undone. Since his
resurrection he had appeared to them now and then, once a week it may
be, and scarcely that. But he assures them that they shall have his
spiritual presence continued to them without intermission. Wherever we are
the word of Christ is nigh us, even in our mouth, and the Spirit of
Christ nigh us, even in our hearts. The God of Israel, the Saviour,
is sometimes a God that hideth himself (Isa. xlv. 15), but never a
God that absenteth himself; sometimes in the dark, but never at a
distance.
[2.] They shall have his perpetual presence, even to the end of the
world. There is a world before us, that will never have an end, but this
is hastening towards its period; and even till then the Christian religion
shall, in one part of the world or other, be kept up, and the
presence of Christ continued with his ministers. I am with you to the end
of the world, not with your persons, they died quickly, but, First,
With you and your writings. There is a divine power going along with
the scripture of the New Testament, not only preserving them in being, but
producing strange effects by them, which will continue to the end of time. Secondly,
With you and your successors; with you and all the ministers of the
gospel in the several ages of the church; with all to whom this commission
extends, with all who, being duly called and sent, thus baptize and
thus teach. When the end of the world is come, and the kingdom
delivered up to God, even the Father, there will then be no further need of
ministers and their ministration; but till then they shall continue, and the
great intentions of the institution shall be answered. This is an
encouraging word to all the faithful ministers of Christ, that what was said
to the apostles, was said to them all, I will never leave thee, nor
forsake thee.
Two solemn farewells we find our Lord Jesus giving to his church, and his
parting word at both of them is very encouraging; one was here, when he
closed up his personal converse with them, and then his parting word was,
"Lo, I am with you always; I leave you, and yet still I am with
you;" the other was, when he closed up the canon of the scripture by
the pen of his beloved disciple, and then his parting word was, "Surely,
I come quickly. I leave you for awhile, but I will be with you again
shortly," Rev. xxii. 20. By this it appears that he did not part in
anger, but in love, and that it is his will we should keep up both our
communion with him and our expectation of him.
There is one word more remaining, which must not be overlooked, and that is Amen;
which is not a cipher, intended only for a concluding word, like finis
at the end of a book, but it has its significancy. 1. It bespeaks Christ's
confirmation of this promise, Lo, I am with you. It is his Amen,
in whom all the promises are Yea and Amen, "Verily I am, and
will be, with you; I the Amen, the faithful Witness, do assure you of
it." Or, 2. It bespeaks the church's concurrence with it, in their
desire, and prayer, and expectation. It is the evangelist's Amen--So be
it, blessed Lord. Our Amen to Christ's promises turns them into
prayers. Hath Christ promised to be present with his ministers, present in
his word, present in the assemblies of his people, though but two or three
are gathered together in his name, and this always, even to the end of
the world? Let us heartily say Amen to it; believe that it shall
be so, and pray that it may be so: Lord, Remember this word
unto thy servants, upon which thou hast caused us to hope.
