圣经注释书

Fear not (μη φοβεισθε). They were still afraid for joy and embarrassment. Jesus calms their excitement by the repetition of the charge from the angel for the disciples to meet him in Galilee. There is no special mention of Peter ("and Peter") as in Mark 16:7, but we may be sure that the special message to Peter was delivered.

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Told unto the chief priests (απηγγειλαν τοις αρχιερευσιν). These Roman soldiers had been placed at the disposal of the Sanhedrin. They were probably afraid also to report to Pilate and tell him what had happened. They apparently told a truthful account as far as they understood it. But were the Sanhedrin convinced of the resurrection of Jesus?

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They gave large money (αργυρια ικανα εδωκαν). The use of the plural for pieces of silver (αργυρια) is common. The papyri have many instances of ικανα for considerable (from ικανω, to reach to, attain to). These pious Sanhedrists knew full well the power of bribes. They make a contract with the Roman soldiers to tell a lie about the resurrection of Jesus as they paid Judas money to betray him. They show not the slightest tendency to be convinced by the facts though one had risen from the dead.

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Stole him away while we slept (εκλεψαν αυτον ημων κοιμωμενων). Genitive absolute. An Irish bull on the face of it. If they were asleep they would not know anything about it.

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We will persuade him, and rid you of care (ημεις πεισομεν κα υμας αμεριμνους ποιησομεν). They would try money also on Pilate and assume all responsibility. Hence the soldiers have no anxiety (αμεριμνους, alpha privative and μεριμναω, to be anxious). They lived up to their bargain and this lie lives on through the ages. Justin (Dial. 108) accuses the Jews of spreading the charge. Bengel: Quam laboriosum bellum mendacii contra veritatem. It was spread about (διεφημισθη) diligently by the Jews to excuse their disbelief in the Messiahship of Jesus.

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But some doubted (ο δε εδιστασαν). From δις (in two, divided in mind). Cf. Matthew 14:31. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1 Corinthians 15:6). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped (προσεκυνησαν) Jesus as the women had done (Matthew 28:9). He is now their Risen Lord and Saviour.

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All authority (πασα εξουσια). Jesus came close to them (προσελθων) and made this astounding claim. He spoke as one already in heaven with a world-wide outlook and with the resources of heaven at his command. His authority or power in his earthly life had been great (Matthew 7:29; Matthew 11:27; Matthew 21:23). Now it is boundless and includes earth and heaven. Hath been given (εδοθη) is a timeless aorist (Robertson, Grammar, pp. 836f.). It is the sublimist of all spectacles to see the Risen Christ without money or army or state charging this band of five hundred men and women with world conquest and bringing them to believe it possible and to undertake it with serious passion and power. Pentecost is still to come, but dynamic faith rules on this mountain in Galilee.

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All the nations (παντα τα εθνη). Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this Magna Charta of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (μαθητευσατε) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (εις, not into) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See Matthew 11:27, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my The Christ of the Logia in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (ονομα) here is a common one in the Septuagint and the papyri for power or authority. For the use of εις with ονομα in the sense here employed, not meaning into, see Matthew 10:41 (cf. also Matthew 12:41).

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