The Great Commission (Matthew 28:16–20; Mark 16:15–18)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 90 (on Matthew 28:18–20) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110.iii.LXXXVI.html

On "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.

On the twofold charge He lays upon them, the doctrine and the commandments:

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.

On "Lo, I am with you alway, even unto the end of the world":

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.

St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 28:18–19) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxviii.html

On the power given to Him who a little before was crucified:

Power is given to Him, Who but a little before was crucified, Who was buried, but Who afterwards rose again.

On the single "name" of the Three, whose one Godhead is confessed in Baptism:

"In the name of the Father, the Son, and the Holy Ghost," that they whose Godhead is one should be conferred at once, to name this Trinity, being to name One God.

On the order of the injunctions, teaching, then baptism, then the keeping of the commandments:

Observe the order of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe

St. Hilary of Poitiers (c. 310–367)

On the Trinity, Book II (on Matthew 28:19) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxviii.html

On the whole salvation of men contained in this Sacrament of the Three Names:

For what part of the salvation of men is there that is not contained in this Sacrament? All things are full and perfect, as proceeding from Him who is full and perfect.

On the Holy Spirit, inseparable from the confession of the Father and the Son:

Neither can the Holy Spirit be separated from the confession of the Father and the Son. And this consolation of our longing desires is absent from no place.

St. Peter Chrysologus (c. 380–450)

Sermon 80 (on Matthew 28:18–19) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxviii.html

On the power the exalted Christ bore in His humanity, ever His together with the Father:

The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father.

On the nations created a second time to salvation by the Power that made them:

Thus all nations are created a second time to salvation by that one and the same Power, which created them to being.

St. Gregory the Great (c. 540–604)

Forty Gospel Homilies (on Mark 16:15–18) As preserved in the Catena Aurea on Mark. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena2.iii.xvi.html

On "preach the Gospel to every creature," why man is called "every creature" (Mark 16:15):

Every man must be understood by "every creature;" for man partakes something of every creatures; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels.

On why the signs were needful at the beginning of the Church (Mark 16:17–18):

Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase.

On how the Church still works those same signs, but in spirit:

For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils? ... And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.

St. Bede the Venerable (c. 673–735)

Homilies on the Gospels (on Matthew 28:16–20) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxviii.html

On the mountain of the appearing, and the Body raised above all earthly things:

The Lord appeared to them in the mountain to signify, that His Body which at His Birth He had taken of the common dust of the human race, He had by His Resurrection exalted above all earthly things; and to teach the faithful that if they desire there to see the height of His Resurrection, they must endeavour here to pass from low pleasures to high desires.

On "All power is given unto me," spoken from the Humanity, not the Deity:

This He speaks not from the Deity coeternal with the Father, but from the Humanity which He took upon Him, according to which "He was made a little lower than the Angels."

On the turn from "Go not into the way of the Gentiles" to "teach all nations":

He who before His Passion had said, "Go not into the way of the Gentiles," now, when rising from the dead, says, "Go and teach, all nations."

On "I am with you," reconciled with "I go unto him that sent me":

What is said of His human nature is distinct from what is said of His divine nature. He is going to His Father in His human nature, He abides With His disciples in that form in which He is equal with the Father.