Go you therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit:
All Commentaries on Matthew 28:19 Go To Matthew 28
John Chrysostom
AD 407
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 always, even unto the end of the world. Matthew 28:20 Do you see His own proper power again? Do you see 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, says 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, Jeremiah 1:6, 8 as to Moses and Ezekiel shrinking from the office, I am with you, this here also to these men. And mark, I pray you, 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, says He, that you 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 you 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.
But let us not fear only, and shudder, but let us change too, while there is opportunity, and let us rise out of our wickedness, for we can, if we be willing. For if before grace many did this, much more after grace.
For what grievous things are we enjoined? To cleave mountains asunder? To fly into the air? Or to cross the Tuscan sea? By no means, but a way of life so easy, as not so much as to want any instruments, but a soul and purpose only. For what instruments had these apostles, who effected such things? Did they not go about with one vestment and unshod? And they got the better of all.
For what is difficult of the injunctions? Have no enemy. Hate no man. Speak ill of no man. Nay, the opposites of these things are the greater hardships. But He said, you reply, Throw away your money. Is this then the grievous thing? In the first place, He did not command, but advised it. Yet even if it were a command, what is it grievous not to carry about burdens and unseasonable cares?
But oh covetousness! All things have become money; for this cause all things are turned upside down. If anyone declares another happy, he mentions this; should he pronounce him wretched, hence is derived the description of wretchedness. And all reckonings are made on this account, how such an one gets rich, how such an one gets poor. Should it be military service, should it be marriage, should it be a trade, should it be what you will that any man takes in hand, he does not apply to what is proposed, until he see these riches are coming in rapidly upon him. After this shall we not meet together and consult how we shall drive away this pest? Shall we not regard with shame the good deeds of our fathers? Of the three thousand, of the five thousand, who had all things common?
What is the profit of this present life, when we do not use it for our future gain? How long do ye not enslave the mammon that has enslaved you? How long are you slaves of money? How long have ye no love for liberty, and do not rend in pieces the bargains of covetousness? But while, if you should have become slaves of men, you do all things, if any one should promise you liberty; yet being captives of covetousness, you do not so much as consider how ye may be delivered from this bitter bondage. And yet the one were nothing terrible, the other is the most bitter tyranny.
Consider how great a price Christ paid for us. He shed His own blood; He gave up Himself. But you, even after all this, are grown supine; and the most grievous thing of all is, that you even take delight in the slavery, you luxuriate in the dishonor, and that, from which you ought to flee, has become an object of desire to you.
But since it is right not only to lament and to blame, but also to correct, let us see from what cause this passion and this evil have become an object of desire to you. Whence then, whence has this come to be an object of desire? Because, you say, it makes me to be in honor and in security. In what kind of security, I pray you? In the confidence, not to suffer hunger, nor cold, not to be harmed, not to be despised. Will you then, if we promise you this security, refrain from being rich? For if it is for this that riches are an object of desire, if it be in your power to have security without these, what need have you of these any more? And how is it possible, you say, for one who is not rich to attain to this? Nay, how is it possible (for I say the opposite thing) if one is rich? For it is necessary to flatter many, both rulers and subjects, and to entreat countless numbers, and to be a base slave, and to be in fear and trembling, and to regard with suspicion the eyes of the envious, and to fear the tongues of false accusers, and the desires of other covetous men. But poverty is not like this, but altogether the contrary. It is a place of refuge and security, a calm harbor, a wrestling ground, and school of exercise to learn self-command, an imitation of the life of angels.
Hear these things, as many as are poor; or rather also, as many as desire to be rich. It is not poverty that is the thing to be feared, but the not being willing to be poor. Account poverty to be nothing to fear, and it will not be to you a matter for fear. For neither is this fear in the nature of the thing, but in the judgment of feeble-minded men. Or rather, I am even ashamed that I have occasion to say so much concerning poverty, to show that it is nothing to be feared. For if you practise self-command, it is even a fountain to you of countless blessings. And if any one were to offer you sovereignty, and political power, and wealth, and luxury, and then having set against them poverty, were to give you your choice to take which thou wouldest, you would straightway seize upon poverty, if indeed you knew the beauty thereof.
And I know that many laugh, when these things are said; but we are not troubled but we require you to stay, and soon ye will give judgment with us. For to me poverty seems like some comely, fair, and well-favored damsel, but covetousness like some monster shaped woman, some Scylla or Hydra, or some other like prodigies feigned by fabulous writers.
For bring not forward, I pray you, them that accuse poverty, but them that have shone thereby. Nurtured in this, Elias was caught up in that blessed assumption. With this Eliseus shone; with this John; with this all the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero, Caiaphas, were condemned.
But if it please you, let us not look to those only that have been glorious in poverty, but let us observe the beauty itself of this damsel. For indeed her eye is clear and piercing, having nothing turbid in it, like the eye of covetousness, which is at one time full of anger, at another sated with pleasure, at another troubled by incontinence. But the eye of poverty is not like this, but mild, calm, looking kindly on all, meek, gentle, hating no man, shunning no man. For where there are riches, there is matter for enmity, and for countless wars. The mouth again of the other is full of insults, of a certain haughtiness, of much boasting, cursing, deceit; but the mouth and the tongue of this are sound, filled with continual thanksgiving, blessing, words of gentleness, of affection, of courtesy, of praise, of commendation. And if you would see also the proportion of her members, she is of a goodly height, and far loftier than wealth. And if many flee from her, marvel not at it, for indeed so do fools from the rest of virtue.
But the poor man, you will say, is insulted by him that is rich. Again you are declaring to me the praise of poverty. For who, I pray you, is blessed, the insulter, or the insulted? It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. But the poor man suffers hunger, you will say. Paul also suffered hunger, and was in famine. But he has no rest. Neither had the Son of Man where to lay His head. Matthew 8:20
Do you see how far the praises of poverty have proceeded, and where it places you, to what men it leads you on, and how it makes you a follower of the Lord? If it were good to have gold, Christ, who have the unutterable blessings, would have given this to His disciples. But now so far from giving it them, He forbad them to have it. Wherefore Peter also, so far from being ashamed of poverty, even glories in it, saying, Silver and gold have I none; but what I have give I you. Acts 3:6 And who of you would not have desired to utter this saying? Nay, we all would extremely, perhaps some one may say. Then throw away your silver, throw away your gold. And if I throw it away, you will say, shall I receive the power of Peter? Why, what made Peter blessed, tell me? Was it indeed to have lifted up the lame man? By no means, but the not having these riches, this procured him Heaven. For of those that wrought these miracles, many fell into hell, but they, who did those good things, attained a kingdom. And this you may learn even of Peter himself. For there were two things that he said, Silver and gold have I none; and, In the name of Jesus Christ rise up and walk.
Which sort of thing then made Him glorious and blessed, the raising up the lame man, or the casting away his money? And this you may learn from the Master of the conflicts Himself. What then does He Himself say to the rich man seeking eternal life? He said not, raise up the lame, but, Sell your goods, and give to the poor, and come and follow me, and you shall have treasure in Heaven. Matthew 19:21 And Peter again said not, Behold, in Your name we cast out devils; although he was casting them out, but, Behold, we have forsaken all and followed You what shall we have? Matthew 19:27 And Christ again, in answering this apostle, said not, If any man raise up the lame, but, Whosoever has forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life.
Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of you to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one's goods, for this was the apostles' achievement.
But do you not find it possible to cast them away? In the first place, I say, it is possible; but I compel you not, if you are not willing, nor constrain you to it; but this I entreat, to spend at least a part on the needy, and to seek for yourself nothing more than is necessary. For thus shall we both live our life here without trouble, and in security, and enjoy eternal life; unto which God grant we all may attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, together with the Father and the Holy Ghost, now and always, and world without end. Amen.
