John Chrysostom — Commentary on Scripture

Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

"Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted." This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if "some doubted," herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight. What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high. "Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of…

"Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted."

This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if "some doubted," herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.

What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high. "Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.

"For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

Matthew 28:18

And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

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

Matthew 28:19

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

"Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

Matthew 28:20 · 2 passages

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.

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

After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only…

After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.

"For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

Micah 3:1-4

And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment?

Indeed, the prophets repeatedly charged the people, saying, “Hear, you rulers of Sodom,” and “Your princes are faithless.” And again Micah: “Is it not for you to know justice?” In fact, everywhere they vehemently upbraided them. What, then? Will someone on that account find fault with God? Perish the thought! The fault, in truth, is with them. Moreover, what better proof could one offer that you do not know the law, than that of your failure to obey it?

Micah 5:2

But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

It was another prophet, again, who pointed out the place where he would be born. For Micah said, “And you, Bethlehem, the land of Judah, are by no means the least among the princes of Judah. For out of you will come the leader who will shepherd my people, Israel: and his going forth is from the beginning, from the days of eternity.” He revealed his existence before all ages. When he said “there will come the leader who will shepherd my people, Israel,” he revealed Christ’s birth in the flesh.

Micah 7:18

Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.

For what was it Jesus’ detractors said? “No man can forgive sins, but God alone.” Inasmuch then as they themselves laid down this definition, they themselves introduced the rule, they themselves declared the law. He then proceeded to entangle them by means of their own words. “You have confessed,” he says in effect, “that forgiveness of sins is an attribute of God alone; my equality therefore is unquestionable.” And it is not these men only who declare this but also the prophet Micah, who said, “Who is a God like you?” and then indicating his special attribute he adds, “pardoning iniquity and passing over transgression.”

Nahum 3:1

Woe to the bloody city! it is all full of lies and robbery; the prey departeth not;

Let us mourn with Nahum and let us say with him, “Woe to him that builds up this house [by injustice].” Or rather let us mourn for them as Christ did in his day, when he said, “Woe to you rich, for you are now having your reward and your comfort.” Let us not, I beseech you, cease mourning in this way, and if it is not unbecoming, let us also bewail the apathy of our brothers. Let us not weep loudly for him who is already dead, but let us weep for the robber, the grasping, miserly, greedy man.

Numbers 11:5

We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:

Prosperity has a way of bringing about the downfall and complete dissolution of the unwary. Thus the Jews, who from the beginning enjoyed the favor of God, repeatedly turned to the law of the kingdom of the Gentiles. When they were in the desert, after receiving manna, they kept recalling onions!

Numbers 12:3 · 2 passages

(Now the man Moses was very meek, above all the men which were upon the face of the earth.)

To learn the power of gentleness and restraint, and how virtue alone suffices to render the person who practices it devotedly worthy of those ineffable encomiums, listen to the eulogy bestowed to blessed Moses. The crown was awarded him for this reason: “Moses was the mildest of all people on the earth,” Scripture says. Do you see the greatness of the encomium, which conferred on him equality of esteem with the whole human race—or, rather, gave him precedence over all humankind?

What was the characteristic of Moses of old? “Moses was the meekest of all men on earth.” One would not be wrong in describing this other Moses [i.e., Christ] in these same terms, for certainly the meekest of spirits is with him, being related to him by consubstantiality. In those days Moses stretched forth his hands to heaven and brought down the bread of angels, manna. This second Moses stretches forth his hands to heaven and brings down the food of eternal life. Moses struck the rock and made streams of water flow. This second Moses touches the table, strikes the spiritual board and makes the fountains of the Spirit gush forth. Consequently the table, like the fountain, lies in the middle, in order that the flocks may surround the fountain on every side and enjoy the benefit of the saving waters.

Numbers 12:13

And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee.

Miriam and her company spoke evil of Moses, and he immediately begged them off from their punishment. No, he would not so much as let it be known that his cause was avenged. But not so we. On the contrary, this is what we most desire; to have everyone know that they have not passed unpunished.

Numbers 15:32 · 2 passages

And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day.

Why was he punished just for gathering sticks? Because if the laws were obstinately despised even at the beginning, of course they would scarcely be observed afterwards. For indeed the sabbath did at the first confer many and great benefits. It made them gentle toward those of their household and humane. It taught them God’s providence and the creation, as Ezekiel says; it trained them by degrees to abstain from wickedness and disposed them to regard the things of the Spirit.

The law, if it arrests a murderer, puts him to death. The gospel, if it arrests a murderer, enlightens and gives him life. And why do I cite a murderer? The law laid hold on one that gathered sticks on a sabbath day and stoned him. This is the stark import of “the letter kills.”

Numbers 17:2

Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man's name upon his rod.

We can also learn from other sources how awesome was the dignity of the priesthood. Indeed, there was a day when some wicked and evil men revolted against Aaron, quarreled with him over his position in the community and tried to drive him from his leadership. Moses, the mildest of men, wanted to persuade them by the facts themselves that he had not brought Aaron to the leadership because he was a brother, relative or member of his family but that it was in obedience to God’s decree that he had entrusted the priesthood to him. So he ordered each tribe to bring a staff, and Aaron was instructed to do the same.When each tribe had brought a staff, Moses took all of them and put them inside the meeting tent. Once he had put them there, he gave orders that they await the decision of God which would come to them through those staves. Then all the other staves kept their same appearance, but a single one—Aaron’s—blossomed and put forth leaves and fruit. So the Lord of nature used leaves instead of letters to teach them that he had again elected Aaron.

Numbers 24:17

I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.

Listen to the Evangelist’s words about Caiaphas, the high priest of the Jews: “He did not give this as a personal opinion, but in his capacity of high priest that year he prophesied that Jesus was destined to die, not for the person alone but to bring together into one also the nations that had been scattered.” You will find something like it occurring again in the story of Balaam also: When urged to curse the people, he not merely did not curse them but even prophesied great and wonderful things, not merely about the people but also about the coming of the Savior.

Numbers 25:8

And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.

Slaughter has brought about righteousness, and mercy has been a cause of condemnation more than slaughter, because the latter has been according to the mind of God, but the former has been forbidden. It was reckoned to Phinehas for righteousness that he pierced to death the woman who committed fornication, together with the fornicator. But Samuel, that saint of God, although he wept and mourned and entreated for whole nights, could not rescue Saul from the condemnation which God issued against him, because he saved, contrary to the design of God, the king of the alien tribes whom he ought to have slain.

Numbers 28:9-10

And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof:

Because they could not have borne it if when giving the law for the sabbath God had said, “Do your good works on the sabbath, but do not the works that are evil,” therefore he restrained them from all alike. “You must do nothing at all,” he says, and even so they were not kept in line. But in the very act of giving the law of the sabbath he signified, though in shaded language, that he restricts them from evil works only, for he says, “You must do no work, except what shall be done for your life.” And in the temple too all went on each sabbath with even more diligence and double toil. Thus even by shadows he was secretly opening them to the truth.

Philemon 1:1

Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

"Unto Philemon our dearly beloved, and fellow-laborer."

If "beloved," then his confidence is not boldness nor forwardness, but a proof of much affection. If a "fellow-laborer," then not only may he be instructed in such a matter, but he ought to acknowledge it as a favor. For he is gratifying himself, he is building up the same work. So that apart from any request, he says, thou hast another necessity for granting the favor. For if he is profitable to the Gospel, and thou art anxious to promote the Gospel, then oughtest thou not to be entreated, but to entreat.