3. Countenance (eidéa). Rev., more correctly, appearance. The word occurs nowhere else in the New Testament. It does not refer to the face alone, but to the general aspect. Wyc., looking.
As lightning. In effulgence. Each evangelist’s account of the resurrection emphasizes different particulars. Matthew alone notes the outward glory, the earthquake, the agency of
148 WORD STUDIES IN THE NEW TESTAMENT. [Cu. XXVIII.
the angel, and the impotence of the military and priestly power to crush the new faith. He only notices the adoration of the risen Lord before his ascension, and traces to its origin the cal- umny current among the Jews to this day.
7. He goeth before you (zpodyev). He is in the act of going. See on Matt. xxvi. 32.
9. All hail (yaipere). The ordinary Greek form of saluta- tion.
12. Large money (dpyipia ixava). Lit., sufficient money. Enough to bribe them to invent a lie.
14. We will persuade (zeicouev). i.e., satisfy or appease. Compare Gal. i. 10. “Do I conciliate men or God ?”
Secure you (ipuds dpepipvous roujoopev). Lit., make you without care. The word secure, however, is, etymologically, a correct rendering. It is from the Latin se = sine, without, and cura, care. It has passed into the popular meaning to make safe. Compare 1 Cor. vii. 32. “I would have you to be free Jrom cares” (Rey.).
17. Worshipped (pocextvycav). As in ver. 9. Prostrated themselves. The first time that the disciples are described as doing so.
18. Came to. Verse 17 evidently describes the impression made by seeing him at a distance. Possibly from feelings of modesty they had not ventured close to him. Jesus now ap- proaches and addresses them.
Spake—saying (éAdAncev—déyor). Two different words are here used to express speech, with a nice distinction which can hardly be conveyed without paraphrase. The verb areiv is used of speaking, in contrast with or as a breaking of silence, voluntary or imposed. Thus the dumb man, after he was
Cu. XXVIIL.J MATTHEW. 149
healed, spake (€Xddnoev); and Zacharias, when his tongue was loosed, began to speak (€dddev). In the use of the word the writer contemplates the fact rather than the substance of speech. Hence it is used of God (Heb. i. 1), the point being, not what God said, but the fact that he spake to men. On the contra- ry, Aéyew refers to the matter of speech. The verb originally means to pick out, and hence to use words sedected as appropriate expressions of thought, and to put such words together in or- derly discourse. Here, then, we have Jesus first breaking si- lence (eXddrnoev), and then discoursing (Aéyor).
Power (éfovcia). Better, wuthority, as Rev. Is given (€609y). Lit., was given, by the divine decree. 19. Teach (uadnrevcate). Rev., rightly, make disciples of.
In the name (eis To dvoya). Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as eis wetavovav, unto repent- ance (Matt. iii. 11); eis adeow dpapriav, for the remission of sins (Acts ii. 88). 2. Jnto, denoting wnion or communion with, as Rom. vi. 3, “baptized ¢nto Christ Jesus ; ito his death;” i.é., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. Eis, into, is the preposition commonly used with baptize. See Acts vill. 16; xix. 3,55 1 Com, 13, 15; x 2+ Gal. ni..27.. In Acts ii. 38, however, Peter says, “ Be baptized won (éri) the name of Jesus Christ ; and in Acts x. 48, he commands Cornelius and his friends to be baptized in (év) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. /n the name (ev) has reference to the sphere within which alone true baptism is ac- complished. The name is not the mere designation, a sense which would give to the baptisinal formula merely the force of