Matthew 28:16-20

CRITICAL NOTES

Matthew 28:16. Then.—But (R.V.). Certainly not before the second week after the resurrection, and probably somewhat later (Brown). The eleven disciples.—They come forward here as the representatives of the entire band of disciples, and not as the select apostolic college of the Twelve, which makes its first appearance after the selection of Matthias. This distinction is to be found in the remark that “some doubted,” which cannot apply to the Eleven. Reference is made to many witnesses in 1 Corinthians 15:6 (Lange). A mountain.—The (R.V.). As Galilee was the most convenient place for a large public gathering of disciples, so a mountain was the most convenient spot, not only because of its seclusion, but because it would give the best opportunity for all to see and hear. What mountain it was we can only conjecture (Gibson).

Matthew 28:17. Some doubted.—“Certainly,” says Dr. Brown, “none of the Eleven, after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.” See also Lange’s note above (Matthew 28:16). But Dr. Plumptre’s remarks are important: “The narrative of John 21:4 throws some light upon it. There was something mysterious and supernatural in the manifestation of the glorified body—outlines, at first indistinct and scarcely recognised, and then the whole form seen as it had been seen in life. The more devoted and loving disciples were probably, here as before, the first to recognise their Lord.”

Matthew 28:18. Came.—To them (R.V.). I.e., up to them, near to them.

Matthew 28:19. In the name.—Into the name (R.V.). The difference is considerable. “In the name” might imply that baptism was to be administered by church ministers acting in the name of the Almighty. “Into the name” means that converts are pledged by baptism to a faith which has for its object the Being designated by that name, and which brings them into union with Him. The word “name” has a wide and deep meaning; it implies a living reality, a power, and in Scripture, when applied to God, is equivalent to the Godhead (F. C. Cook). Of the Father … Holy Ghost.—The twofold truth in the doctrine of the Trinity is thus distinctly stated—

(1) Identity in essence. The Three have one Name; no Being, however glorious, not being God, could be included in one Name;
(2) The order is equally clear; first, He from Whom all proceeded; second, He through Whom all proceedeth; third, He by Whom all proceedeth. Co-ordination as to essence and name, subordination as to mutual relation and office (ibid.).

Matthew 28:20. To observe.—Then our Lord’s precepts given in the Sermon on the Mount, and through the whole course of His ministry, were not simply to be admired, but to be kept. The end of the world.—See R.V. marg. Amen.—Omitted in the leading MSS. and in the R.V.

MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 28:16

An abiding work.—The resurrection of Christ being now an established fact, what are, and what are to be, its effects? A brief summary of the answer to these questions is given us here. According to a promise of which we have heard before more than once (Matthew 28:7; Matthew 26:32), on a “mountain” in “Galilee,” which also appears (see R.V. “the mountain”) to have been previously specified by name, and in a manner, therefore, of special solemnity and significance, the risen Saviour here meets His (now) “eleven disciples” (Matthew 28:16). The Evangelist’s account of that meeting will be found very instructive on both the points named. It shows that the resurrection of Christ had already brought about a great change in Himself. It shows, also, that that change involved corresponding changes of great moment in His disciples.

I. In the Saviour Himself.—In His appearance, to begin. Evidently, He is not quite now what He had been before. Evidently, all the same, He is not wholly different from what He had been before. Some recognise Him, if others do not. Even of these others, also, it is only said that they “doubt” (Matthew 28:17). They do not therefore deny. What they ask is, Can this really be He? Evidently, also, we can here trace the direction in which His appearance has been altered. It is in the direction of greater majesty—of more visible glory, more outshining of light. Can this, they think, be that suffering Jesus with whom we were acquainted so long? Can this, yet—so they seem to say afterwards—be any one else? With all His present glory, is there not yet in His looks the same sympathy, the same tenderness, the same unparalleled love as before? Alike, therefore, by their knowledge and doubt, alike by their recollections and their experience, they are brought, as we read here, to His feet (Matthew 28:17 again; see also Matthew 28:9). On the one hand, there is so little change that they are drawn to Him in love. On the other, there is so much change that they come to Him in awe. It is a dazzlingly brighter—not a different—sun. There is an equal change now, in the second place, in the position of the Saviour. Of this He now assures them Himself; both by His presence and speech (beginning of Matthew 28:18). He “comes” Himself and tells them of what is true now of Himself. Vast is the difference, in this respect, between the present and past. Before then, He had been with them, if not exactly in weakness (cf. Acts 10:38), yet in subjection and shame. As He had said Himself, and as all His history then had made plain, He had come “not to be ministered unto, but to minister,” and even to be subject to others so far as “to give His life, a ransom for many” (Matthew 20:28). But now that He has “risen again” from the dead, there is a perpetual end of that condition of things. That marvellous reversal of death has proved incontestably that the ransom for sin which He had offered by dying, had been accepted in full (1 Corinthians 15:14, etc.). Now, therefore, He is not to stand as a “servant,” but as a crowned Ruler and Judge. This is the point which He wishes them now to understand to the full. Everything requisite for this truly commanding position—everything, both above and below, has been laid now on His “shoulder” (Isaiah 9:6; Isaiah 22:22). “All authority has been given unto Me in heaven and in earth.” This is the result—the natural result—of My “rising again” (cf. Romans 1:4; Acts 17:31; Revelation 1:8; 1 Peter 3:21).

II. In the Saviour’s disciples.—Great was the consequent change, in the first place, in their position. They are to be the messengers now—“Apostles” indeed—rather than the companions of Christ. Therefore it is that they are not now invited to come—not told only to wait—but commanded to “go.” Also, they are to do this and be thus because of the “authority” now vested in Him. “Go ye, therefore”—because of this change in Myself (Matthew 28:19). So it is I now employ this my fuller authority. I solemnly send you out in My Name! There was to be a corresponding change, in the next place, in the character of their message. It was to be a message communicating much more than before. They are to tell now of His rising again (Acts 1:22); and of all that that means (Acts 4:33; Acts 5:30; Acts 13:34). It was to be a message, also, demanding much more than before. It was to claim men as His “disciples,” to bring them into His net (Matthew 4:19; Matthew 13:47)—to do this among all men (Matthew 28:19), and to gather for Him in this way out of “all” the “nations,” a “nation” of His own (cf. Acts 15:14). Lastly, there was to be yet another change, a change in the character of their plans. What are the messengers sent forth in these new circumstances, to teach men to believe? The answer is equally simple and deep, and corresponds accurately, if somewhat mysteriously, with the new position of the Sender. They are to “baptize” men “in the name of the Father, and of the Son, and of the Holy Ghost.” In other words, only those are to be enrolled as “disciples” who accept the truths enshrined in these words (end of Matthew 28:19). That is the epitome of their faith. What are these messengers, in the next place, to teach men to observe? The answer, again, accords admirably with the new position of Christ. “Teach men to observe all things whatsoever I have commanded you.” In other words, the “disciples” of Christ are to rule themselves by the precepts of Christ. That is the compendium of their duty. Lastly, what are these, thus engaged in “making disciples of” others, to expect for those others and for themselves? In the exceedingly arduous and, not impossibly, exceeding protracted endeavour before them, it is clear, on the one hand, that they cannot reckon on the visible presence of Christ. That very word “go,” before adverted to, implies this of itself. Yet, for all this, they may expect His effectual presence to be with them throughout. To be with them, in fact, till His glorious visible presence shall be with them again. So He expressly declares. “Lo, I am with you always, even to the consummation of the age.” That is the summary of their hopes.

1. How fit a close this is, therefore, on the one hand, to the earthly story of Christ!—All that we have read about Him before—about the circumstances and mystery and significance of His birth; about His solemn call to His work; about the authority and power, the wisdom and mercy, the forbearance and faithfulness which marked His course as a Teacher; and about the final mystery of His awful passion and death—are here, as it were, brought to a point. Now we see fully, in this re-appearance of Jesus, what they all of them meant. Now, in consequence, we see Him at last as He is shown to us here—the perfected Saviour, the abounding Life (John 10:10), the supreme Ruler of all. “Finis coronet opus.” Never was that true saying visibly truer than here!

2. How fit a prelude this is, on the other hand, to the earthly history of His church!—What those listening “eleven” were commissioned to do; what they began to do in person not very long after; what has been done since by the successive generations of disciples who have risen up through their labours and in their stead;—how in this way there has been perpetually gathered out and kept together a people to His name, and how this has been evidently effected among and by them, with their many failures and drawbacks, by the continual and never withdrawn presence among them of greater Help than their own, is here shown us, as it were, as the prophetic foreshortening of this farewell decree. It is, in short, but a fulfilment of that of which He had Himself spoken before. When the “nobleman” of the Parable of the Pounds is going away, he is described by the Saviour Himself as saying to those whom he leaves, “Occupy till I come” (Luke 19:13). Just so it is that the risen Jesus here says in effect, “Occupy till I come.” Do this for Me while I am away from you, and yet with you as well. Do this for Me until I return to you in even greater glory than now. What a charge! What a privilege! What a prospect!

HOMILIES ON THE VERSES

Matthew 28:16. Christ meeting His disciples.—

1. Let the Lord show Himself to us as He pleaseth, it is our duty to attend and keep what means and meetings He hath appointed.
2. Christ loveth the assembly of His saints, and doth not disappoint the expectation of those that wait upon Him in the appointed means.
3. The faith of believers is not always alike vigorous and active, neither in comparison one of another, nor in comparison of a man with himself at divers times.
4. As faith is clear and vigorous, so doth it see Christ to be God, and bringeth the soul down before Him to worship.—David Dickson.

Matthew 28:17. Early doubters.—As there were honest doubters then, so it is now. It is right that we should try to meet such difficulties as these. The first step, doubtless, towards meeting them is to show how irrefragable is the literary proof that His disciples believed in Christ’s resurrection; and how ample were the opportunities they had of judging of the reality of that resurrection; and how cautious some at least were in accepting the evidence offered to them! I propose to go a step farther and to consider some of the difficulties inherent in the narrative itself, as it has come down to us.

I. The manifestations were fragmentary and partial.—We are tempted to ask, How was it that Christ did not show more of Himself after that Easter day? If for the forty days which elapsed between the resurrection and ascension Christ had manifested Himself openly, would not the proof of His divinity have been placed beyond doubt? Yet how different was the course Christ actually pursued! His intercourse was not of the old familiar kind; the time He stayed was brief; the words He spoke were few; and it was only in private places like the upper room with its closed doors, or in lonely spots like the Galilean mountains or the lake side, that He appeared at all. We need not be surprised if a consideration of these facts has caused perplexity to many. And yet, a little further thought will remove much of this perplexity. If the facts of the resurrection are contrary to what one would naturally have expected, that is only in keeping with the rest of revelation. The first advent of Christ took place in a manner quite contrary to all previous expectation, though that expectation was based on authentic prophecies. The redemption of man, again, through Christ’s death on the cross, took place in a manner which man could never have conceived or dreamt of as possible. Nor is it as certain as it seems at first that belief, even intellectual belief, would have followed Christ’s public appearance in the streets of Jerusalem after His resurrection. Do not let us forget that some had already been restored from the dead. There was Jairus’ daughter, the widow’s son at Nain, and Lazarus. Yet the great majority of the people remained unbelieving. But even suppose Christ’s enemies had believed that Christ had died and risen again, what would such belief have been worth? It would have produced on them a shock of surprise and wonder, and there it would have ended, and it would have had no more moral significance than would a shock of galvanism. Of course God could have forced upon them overwhelming evidence, and so have compelled an intellectual faith. But, in the first place, God never does, and never will, force faith on any man; and, secondly, we cannot too often remind ourselves that a mere intellectual faith is absolutely valueless—the devils believe and tremble. Remember, these men had had every opportunity of hearing the truth. If the teaching of Christ, which appealed to their moral nature, did not move them, His resurrection certainly would not.

II. Christ’s appearances were vague and mysterious.—It was the same Christ, and yet not the same. Before we decide that this does introduce an element of doubt, let us pause and think what shape our own hopes of the life beyond the grave are accustomed to take. If we do this we shall find how exquisitely these recorded appearances of our Lord fit in with all our aspirations and longings. Man hopes for two things beyond the grave which are humanly incompatible and irreconcilable. First, he hopes to preserve his human identity and personality; he wishes to believe in the resurrection of the body, he wishes to believe that he will be able in the future state to identify those whom he has loved and lost on earth; he trusts that the conditions of the world to come will not be so utterly changed as to render useless all the training and experience so painfully acquired in this life. And yet, on the other hand, he feels with St. Paul that flesh and blood cannot inherit the kingdom of God; he feels that it is necessary to throw off the limitations of this life; he feels that it would be an intolerable burden to be shackled again with the weaknesses, and pains, and disfigurements which form part of our mortal body on earth. How are these two sets of desires to be reconciled? We see them reconciled in the body of the risen Christ.

In conclusion, note how Christ dealt with these doubters. “Some doubted. And Jesus came to them and spake unto them, saying, All authority hath been given unto Me in heaven and in earth. Go ye therefore,” etc. Yes, that is the way to solve all difficulties: let us put our hands to some work for Christ, and doubts will soon melt away, like mists before the sun. If any man will do the works, he shall know of the doctrine.—A. M. Mackay, B.A.

Scepticism.—There are three kinds of scepticism:—

I. The scepticism of indolence.—Thousands of men say they doubt, who have never thought. Their doubt is but a mental yawn.

II. The scepticism of perversity.—They dislike religious subjects so far as they know them, and they wish them to be untrue.

III. The scepticism of inquiry.—This scepticism is wholesome; it is the condition of all true progress.—Homilist.

“But some doubted.”—These words—

1. Illustrate the scrupulous truthfulness of the writers of the Holy Scriptures.
2. Prove that the earlier witnesses to Christianity were not men of great credulity, but men who were really slow of heart to believe.
3. Illustrate our Lord’s tenderness, compassion, and long-suffering towards doubting souls.
4. Remind us that the most honest doubts as to the truth of Christianity are unwarranted, and should not be encouraged.

5. Should lead us to reduce Christianity to the test of personal experience and consciousness (John 7:17; 1 John 5:10).—J. Stock, LL.D.

Matthew 28:18. Our Lord’s glorious commission.—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.

I. The missionary department.—“Go, make disciples of all nations.” In the corresponding passage of Mark (Mark 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 worldwide 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.”

II. The pastoral department.—“Teach them to observe all things,” etc. What must have been the feelings which such a commission awakened! “We conquer the world for Thee, Lord, who have scarce conquered our own misgivings—we, fishermen of Galilee, with no letters, no means, no influence over the humblest creature? Nay, Lord, do not mock us.”

III. 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.

1. “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 evangelisation 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.”

2. “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.”—D. Brown, D.D.

Matthew 28:18. Christ’s universal claim.—Consider:—

I. The universal claim of Christ.—It includes—

1. Authority over all the forces of nature as well as over all spiritual powers.

2. All power of Revelation 3. The power of absolutely forgiving sin when repented of.

4. Power over death.
5. All power of judgment.
6. Power over things be yond the natural sphere.

II. Let us try and ascertain how far the claim has been verified.—

1. See what Christ has accomplished in the world.
2. Think of the many good institutions and useful works which have had their beginnings in love of Him who was the Good Samaritan of our race.
3. The stimulus given to human thinkings by the advent of Christianity.
4. The great inventions which have been subordinated to the spread of Christ’s truth and power.
5. See how the operations and events intended to check the spread or subvert the power of Christ’s kingdom have been made to tell on its advance and establishment.
6. In the present power of Christianity.
7. A great future opens out for Christ’s truth.—“Tertius.”

Authority in heaven.—

I. Here is the mystery of the mediatorial kingdom.—Christ, the God-man, Lord of heaven and earth, to the glory of the Father. All power is given unto Him in heaven.

II. Jesus has all power in heaven, in order that the church on earth should constantly and steadfastly look away from all that is human and temporal, and know of no other mediation, strength, guidance, and comfort, but the power and love, the wisdom and faithfulness of her one only Master and Head.

III. Behold Him, the Son of man, seated at the right hand of the Father, and in His majestic rest and peaceful dignity behold the perfect assurance of our acceptance and of our blessedness.

IV. Behold Jesus in heaven, and remember that in Him Divine omnipotence is united with the tender sympathy of perfect humanity.

V. Behold Jesus in heaven, to bless His people.—The Father Himself loveth us, but it is in and through Christ that the love of the Father rests on believers.

VI. Behold Jesus in heaven, and seek the things which are above.—From Him descend all healthful influences, all spiritual gifts, all quickening and renewing power, all true and ever lasting consolation.

VII. Behold Jesus in heaven, and be of good comfort.—He presents unto the Father all the petitions and thanksgivings, all the labours and sufferings, all the words and works of His people, and they are accepted and well-pleasing in His sight.—A. Saphir, D.D.

Matthew 28:19. Missions.—

I. Heathen nations need the gospel of Christ.—

1. In all heathen lands dreadful sins prevail.
2. In many heathen countries cruelty to children is very common.
3. Wars are common.
4. Slavery in many places.
5. Ignorance, hopelessness in death, and unsoothed sorrow, prevail.

II. It is possible to send the gospel to all nations.—

1. Thousands of men and women are waiting to go.
2. In a few weeks the most distant countries can be reached by steamer—India, Africa, China, Japan, South Sea Islands, etc.
3. Only £2,000,000 per year is spent on missions, though £12,000,000 is spent on amusements, £11,000,000 on tobacco smoking, and £140,000,000 on strong drink, in Great Britain alone.

III. We ought to send the gospel to all nations.—

1. Christ commands it.
2. It belongs to them.
3. They are ready to listen to it.
4. We shall be condemned if we keep it back from them.—R. Brewin.

Heathenism.—I. With regard to the times of ignorance, there are three elements which modify the dense darkness which covers the earth.—

1. There is the reminiscence of the primeval Revelation 2. “There are the unwritten laws of Heaven in the hearts of men, which are not of to-day or yesterday, whose birth-tide is not known to any man” (Sophocles).

3. God, by the Holy Spirit, who bloweth where He listeth, had His work among the Gentile nations (Melchizedek, Job, the men of Nineveh).

II. We must not regard the judgments that are denounced in Scripture against heathenism and the nations that forget God as unjust and hard.—Nothing in the Bible is harsh and severe. The light in which heathenism is revealed in Scripture, although it is truthful, is also affectionate. Whatever there is pure, and lovely, and ideal among the heathen nations, think not that it is our interest, or that it is the spirit of Christianity and Scripture, to ignore it or make little of it. God is the God of all, and there is nothing good or beautiful but it has its origin in God’s Spirit.

III. When we think of heathenism we are overwhelmed and appalled.—

1. Think of its antiquity.
2. Think of the extent of its territory.
3. Think of the wonderful minds which have been captivated and enslaved by heathenism.
4. Think of the evil of idolatry.
5. Think of the wretchedness and misery of the heathen. It is a very superficial view of antiquity when people talk of the bright days of sunshine and joy in ancient Hellas. There were brightness and beauty; that people were gifted with a marvellous sense of the beautiful; but those who are well acquainted with antiquity know the deep-seated melancholy, the gloom, the cloud of darkness, which was only temporarily and superficially dispersed.

IV. Let us remember the only antidote of idolatry; it is to “know God, and Jesus Christ whom He hath sent.”—A. Saphir, D.D.

The trinal unity of the Godhead.—Consider:—

I. The doctrine of the Trinity as it appears to have been part of the earliest revelations which were given to the world.—Though not revealed distinctly and dogmatically, the doctrine of the Holy Trinity is conveyed in the Old Testament by implication and inference. Thus, the very first sentence in the Book of Genesis runs, “In the beginning God created the heavens and the earth.” That which is implied, though it cannot be shown in the translation, is that while the Agent is plural in this passage, the verb with which it is connected is in the singular number. And this strange form of expression is used by Moses about five hundred times, when speaking of God, and it is so used by none else. And Jewish writers confess that this frequently recurring phrase is indicative of some mystery in the Divine Being, though they do not attempt to define its nature. But the Jews are not our only witnesses to the fact of this great doctrine being a part of God’s earliest communications to the human family. The truth, in some disguised and distorted form, will be found to have entered into almost all the fabulous theologies of the world, and this the more distinctly the more remote their antiquity.

II. The doctrine of the Trinity forms the subject of controversy in the earliest ages of the Christian church.

III. To the humble Christian this doctrine is embraced for the peace and salvation of his so ul.—In all its searchless mystery the doctrine of Three Persons sharing equally and alike the attributes of underived and inherent Godhead, and yet these Three all One in nature, One in essence, One in purpose and mind and will, is the only doctrine which meets the necessities of our lapsed race, or provides for our being brought back to a state of innocence and peace.—D. Moore, M.A.

Matthew 28:20.The new obedience.—

I. There is a twofold element in the law.—Condemnation and the promise, type and instalment of redemption. Both elements were given in love; in both the purpose was one of mercy. But when the primary object of the law had failed, when men remained proud, self-satisfied, cherishing and excusing sin without humility and repentance, men failed also to see and enjoy the comfort of this promise, the meaning and substance of the type. Thus they who walked in all the commandments and ordinances of the Lord blameless were the very Israelites who waited for the redemption in Jerusalem; they honoured the law, and therefore longed for the gospel.

II. Christ is come, and now, instead of condemnation behold grace.—Instead of shadow and type, behold perfection and fulfilment, that is, truth.

1. Let us remember that in Christ only the law of God found its realisation and fulfilment. It had hitherto been only an idea seeking embodiment, a problem awaiting its solution, an outline looking for substance and life.
2. All men are under the law, till through the death of Christ they are freed from it. Love is the fulfilment of the law. And as the law could not attain it, so the love which our Lord gives us is something higher and deeper than the law demanded or foreshadowed.
3. The commandments of Christ may be summed up according to the various aspects of the inner and outer life. If we look at the heart, the source and root of life and action, all Christ’s commandments are contained in His most touching appeal, “Abide in Me.” If we look, again, at the manifestations of life, all Christ’s commandments are summed up in His simple words, “Follow Me.” If we look at our relation to God, prayer, meditation, and communion, Jesus’ commandments may be summed up in one word—in secret. “Enter into thy closet, and shut the door.” If we consider our relation to the world, the commandments of Christ are summed up in one word—mission. If we look, again, at the aim and purpose of our energies and lives, it is summed up in one word—heaven. “Set your affection on things that are above.”—A. Saphir, D.D.

The friendship of the living Christ—

I. Can mature the inner life of the soul.

II. Can Christianise every action of man’s life.

III. Can hallow the discipline of trouble.

IV. Unites the present with the future world.—E. L. Hull, B.A.

The real presence.—I. Jesus is with us as individuals.—Here is our strength. Jesus is with us:—

1. In the days of prosperity and joy.

2. In our affliction.

3. When the soul feels deserted.

4. When we are slow of heart and cannot believe that He is risen, and when we walk in sadness. If Jesus is with us, then

(1) We have all things;
(2) We can do all things;
(3) This is the secret of our influence;
(4) Heaven itself is begun, for to be with the Lord is eternal life and blessedness. Jesus shall throughout all eternity be our All.

II. The words of the Lord refer also and primarily to the whole church.—A. Saphir, D.D.

Matthew 28:16. The evidential value of the incident.—The words of the Lord on this last occasion are worthy of all that has gone before. Let all doubters ponder well the significance of this. Suppose for a moment that the story of the resurrection had been only “the passion of a hallucinated woman,” as Renan puts it, and then consider the position. No one, of course, denies that, up to the moment of death, there was a veritable Jesus, whose sayings and doings supplied the material for the history; but, now that the Hero is dead and gone, where are the materials? The fishermen and publicans are on their own resources now. They have to make everything out of nothing. Surely, therefore, there must be now a swift descent; no more of those noble utterances to which we have been accustomed hitherto—only inventions of the poor publican now. No more breadth of view—only Jewish narrowness now. It was about this very time that the disciples asked, “Lord, wilt Thou at this time restore the kingdom to Israel?” Suppose, then, these men obliged themselves to invent a Great Commission, how narrow and provincial will it be! Is there, then, such a swift descent? Are not the reported words of the risen Lord—not in this Gospel merely, but in all the Gospels—as noble, as impressive, as Divine, as any that have been preserved to us from the years of His life in the flesh? Search through this Gospel, and say if there can be found anywhere an utterance that has more of the King in it, that is more absolutely free from all Jewish narrowness and from all human feebleness, than this great commission which forms its magnificent close. It is very plain that these simple artists have their subject still before them. Manifestly they are not drawing from imagination, but telling what they heard and saw.—J. M. Gibson, D.D.

Why no record of the Ascension?—Why is it that St. Matthew gives no record of the ascension, and does not even hint what became of the risen Christ after this last recorded interview with His disciples? It seems to us that a sufficient reason is found in the object which St. Matthew had in view, which was to set forth the establishment of the kingdom of Christ upon earth as foretold by the prophets and expected by the saints of old; and inasmuch as it is Christ’s kingdom on earth which he has mainly in view, he does not call special attention to His return to heaven, but rather to that earthly fact which was the glorious result of it, viz., His abiding presence with His people on the earth. Had he finished his Gospel with the ascension, the last impression left on the reader’s mind would have been of Christ in heaven at the right hand of God—a glorious thought, indeed, but not the one it was his special aim and object to convey. But, concluding as he does, the last impression on the reader’s mind is of Christ abiding on the earth, and with all His people, even to the end of the world—a most cheering, comforting, and stimulating thought. To the devout reader of this Gospel, it is as if his Lord had never left the earth at all, but had suddenly clothed Himself with omnipresence, so that, however far apart His disciples might be scattered in His service, each one of them might at any moment see His face, hear His voice of cheer, feel His touch of sympathy, and draw on His reserve of power. Thus was it made quite plain, how they could keep in closest touch with Him to whom was given all authority in heaven and on earth.—Ibid.