#11
Often followers of Christ respond to "The Great Commission"
in Matthew 28:16-20 with something that goes like this, "I'm
not an evangelist," or, "I'm not a missionary."
Those words may be true enough, but often they are motivated by
something deeper. We hear a command such as "make disciples,"
and we think, "Oh, boy, another thing I have to do that I'm
not doing. I don't do it well, and besides all that, I don't have
the time and I'm too afraid of people." Such words often
indicate that we are guilt-oriented, not love-oriented. Because
we have a guilt-oriented filter, we don't really hear what Jesus
says accurately. We don't take the time to really understand who
he is and what he asks of us. It all comes to us as yet another
in a series of impossible demands.
In the same passage in which Jesus says "make disciples of
all the nations," he also says "I am with you."
Only in the context of Jesus' being with us do any of his commands
make sense. Then they come to us not as impossible demands. We're
able to see him as loving us and giving us commands out of love.
When we see him in this way, a desire for obedience wells up within
us. Then we can see his commands for what they are.
In Matthew 28:16, 20, Jesus commands his disciples to make, baptize
and teach disciples. The command comes to us as well. Are all
called to make disciples? Are all called to baptize? Are all called
to teach? In a sense, yes. We are called to do these things by
being part of the disciple-making, baptizing and teaching community
of God - and by asking Jesus to use us as he pleases. Thus we
participate in the strange conquest of Jesus - a conquest of love.
Matthew 28:16-20:
(16) But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. (17) And when they saw Him, they worshiped Him; but some were doubtful. (18) And Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth. (19) Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, (20) teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."
Worship and doubt
Eleven disciples proceed to Galilee. The ideal number is 12. There
were 12 sons of Jacob and 12 tribes of Israel. Jesus didn't choose
11 disciples; he chose 12, thus showing that the people of God
are now defined by their adherence to Jesus and that God is going
to work through those who follow Jesus. Now, as Jesus prepares
to launch his effort to claim the world for God, after the departure
of Judas, he has only 11 followers, not 12. Jesus is not deterred.
As we move forward into life and ministry, things may not look
ideal. We may not have the ideal number of people. Some people
may back out. The appearance of things may deter us, but from
Jesus' perspective, it may be just right. We can still move forward,
though all the ducks aren't lining up perfectly.
The disciples proceed to a mountain in Galilee that Jesus had
designated. Nowhere until this point in Matthew is it recorded
that Jesus directed them to a specific mountain, but evidently
at some point he did. He told the disciples, before he was crucified,
that after he was raised, he would go before them to Galilee (26:32).
After he was resurrected, Jesus told the women who saw him to
instruct the disciples to meet him in Galilee (28:7, 10). If it
was the same mountain where Jesus delivered the Sermon on the
Mount (5:1) or another mountain where significant events took
place (15:29, 17:1), it would have been familiar to them. Whatever
the specific locale, it is significant that Jesus called them
to Galilee, and that he called them to a mountain.
Jesus wants to meet with them not in Jerusalem, the center of
the Jewish world, but in Galilee, on the outskirts. This is "Galilee
of the Gentiles" (4:15). Matthew is showing that Jesus, both
in coming from Galilee (3:13) and commissioning the disciples
in Galilee, is reaching out to the entire world. Galilee is where
the kingdom proclamation began, so Jesus calls the disciples back
to Galilee, and he sends them out with the gospel of the kingdom.
Mountains in the scriptures are often places of revelation, most
notably Mount Sinai, where Moses received the law of God and revealed
it to the people. When Jesus delivered the Sermon on the Mount,
he ascended a mountain and opened his mouth, not a scroll, showing
himself and his words to be the fulfillment of the law, which
was given when Moses went up on a mountain (Exodus 19:3). At the
end of his life, Moses went up on a mountain to survey the land
that he had commissioned Israel to possess; then he departed (Deuteronomy
34:1-6). Similarly, Jesus goes up to a mountain, leaving Israel,
represented by the 11 disciples, with a commission to possess
not the land of Palestine but the entire world, although it was
to be a different kind of conquest.
Upon seeing Jesus, they worshiped him, but "some" doubted
that it was Jesus risen from the dead. A more literal translation
of "some" would be "they." They worshiped,
and they were doubtful. Here we see a strange mixture of worship
and doubt. Or, maybe it's not so strange. It is possible to both
worship and doubt. Not only is it possible, Jesus doesn't seem
to have any problem with someone engaging in both at the same
time. Some things are hard to believe, like a resurrection from
the dead. But we can always respond to what God has already shown
us, and worship him based on that. When he shows us something
more, it may be difficult to believe, but we can still worship.
We don't have to have it all figured out. And worship will lead
us into faith, grasping and comprehending the new and great thing
God wants to show us.
What does Jesus do in response to this strange combination of
worship and doubt? Two things: He approaches them, and he speaks
to them. He is not put off by their doubt. He finds nothing in
them that makes it necessary for him to keep his distance, not
even their doubt. Then he speaks to them; he speaks into their
doubt. In our doubt, Jesus doesn't back away from us. On the contrary,
he moves toward us. And he speaks to us; he speaks into our doubt.
His approach and his words address our doubt.
Authority given to Jesus
What does Jesus say? He speaks about the authority the Father
has given him in heaven and on earth. This authority "has
been" given. At what point was this authority given to Jesus?
In that Jesus doesn't speak in this way until after his resurrection,
it would seem that something changed at that point. The apostles
Paul and Peter confirm this (Ephesians 1:20-22, 1 Peter 3:22),
and the prophet Daniel predicted it (Daniel 7:13-14). When Jesus
ascended to the Father, he was enthroned at the right hand of
the Father (Hebrews 1:3). After the ascension, the dominion of
Jesus became complete, "in heaven and on earth," a phrase
that expresses totality. Jesus' kingdom is not only a heavenly
kingdom but an earthly kingdom as well. He reigns not only in
heaven but on earth. The resurrection and ascension represent
a triumph that disarms someone else who had a certain authority:
the devil (Colossians 2:15, Hebrews 2:14). Satan offered Jesus
the kingdoms of the world (4:8), but Jesus gets much more.
So, all authority has been given to Jesus. Is this good news?
It all depends on what Jesus does with that authority, doesn't
it? Human authority has not always proven to be benevolent. Jesus
may reign in heaven and on earth, but those of us who live on
earth might like to know how Jesus reigns before deciding it's
good news.
Make disciples
Verse 19 includes the word "therefore," which means
that this authority Jesus has been given relates to what follows.
What follows is the implication of Jesus' authority. What follows
is the reason he tells them about his authority.
What the disciples are supposed to do, now that Jesus has been
given universal authority, is to make disciples. The word translated
"make disciples" is the only finite verb in verses 19
and 20. It appears in the imperative mood. The three other verbs,
translated "go," "baptizing" and "teaching"
are participles - supporting verbs.
Jesus tells them to "go." A more literal translation
would be "after having gone." After having gone, make
disciples. After having gone from where? After having gone from
this mountain. The same word that is translated "go"
in verse 19 is translated "proceed" in verse 16. Just
as the disciples proceeded to Galilee, they were to proceed from
this mountain. Proceeding from this mountain, they were to make
disciples.
What is happening on this mountain? They are interacting with
Jesus, receiving his words. Interaction with Jesus inspires obedience
to him. Being with Jesus energizes us to serve Jesus. It motivates
us to do what Jesus says. Out of relationship, out of love for
Jesus, we trust him and obey him; we make disciples.
What does it mean to "make disciples"? The disciples
of Jesus were called disciples the minute they began following
Jesus. Even Judas was called a disciple of Jesus, for there were
12 disciples. John the Baptist and the Pharisees had disciples
(Matthew 9:14, Mark 2:18). Moses, though he was dead, had disciples
(John 9:28). The verb translated "make disciples" is
also used in Acts 14:21, where it is said that Paul and Barnabas
in Derbe "preached the gospel to that city and had made many
disciples" and then departed for other cities. The narrative
leaves the impression that it was a quick stay in Derbe, implying
that disciples were made when people believed the preaching of
Paul and Barnabas. Thus there is no extensive training period
before one is called a "disciple." A disciple is simply
a follower of Jesus, and one becomes a follower of Jesus when
one begins following Jesus. This is not, therefore, a command
to teach and to "disciple" one who has already chosen
to follow Jesus; it is a command to make "converts,"
if you will. It's a command to evangelize.
The disciples were to make disciples of "all the nations."
The word translated "nations" could equally be translated
"Gentiles," as it is in Matthew 4:15 ("Galilee
of the Gentiles"). The phrase "all the nations"
appears in Matthew 24:14 and would there seem to include Jews
as well as Gentiles. But the new thing - and the surprising thing
- in Jesus' words is the command to make disciples not only of
Jews but of Gentiles. Jesus earlier commissioned his disciples
to preach the kingdom only to "the lost sheep of the house
of Israel" (10:5-7). John the Baptist, the Pharisees and
rabbis made disciples of Jews. The word "all," then,
means not only Jews but Gentiles as well. Here Jesus is again,
expanding the world of his disciples.
The new thing really isn't a new thing. The extension of God's
blessing to the Gentiles was part of God's purpose in blessing
Abraham (Genesis 12:3, 18:18, 22:18). Israel was to extend God's
blessing to the Gentiles (Deuteronomy 4:5-8, Exodus 12:48-49),
but was so reluctant to do so that by the time of Christ, this
purpose in Israel's call was completely lost.
Jesus doesn't tell them how to make disciples. He gives them no
formula. That's because there's more than one way to make a disciple.
The incidents of conversion in the book of Acts bear this out.
Love for one another can be effective (John 13:34-35). So can
good works (Matthew 5:16). So can preaching the gospel (Acts 14:21).
It happens in different ways.
How do we apply this command of Jesus to make disciples of all
the nations? First, just as he expanded the world of the disciples,
he expands our world as well. God wants to extend his blessing
to all people. Perhaps he will call us to involvement with people
who are outside our comfort zone. Second, there is no formula
for making disciples. There's no telling what God might use in
another person's life to bring him or her to Christ. The smallest
thing may make the difference. One can contribute to the making
of disciples without specifically "leading them to Christ."
Perhaps not everyone is supposed to lead people to Christ, per
se. Jesus also tells his disciples to baptize people. If someone
has never baptized another person, does that mean he's disobedient
to Jesus? Of course not. Neither is someone necessarily disobedient
if he has never led someone to Christ. It's important to be part
of the community that is God's light to the world. As we participate
in and contribute to the community and, perhaps for some of us,
bring others into the community and lead those within the community
to reach out to others, we respond to Jesus' call to make disciples.
The most important thing is to pray. It's important to ask the
Father to use us and direct us in reaching people with the gospel.
The answer to such prayers may not come obviously or immediately.
After all, there's no formula. Many followers of Jesus hear his
command to make disciples and feel guilty because they don't feel
that they're doing a very good job of it. Many of them are quiet
and fearful. It is prayer that effectively confronts the guilt.
We pray to God, we seek his will, we ask to be used - and we trust
that he has heard our prayers and will honor them. We watch for
him to lead us.
Annie Trumbull Slosson wrote a wonderful little story in the 18th
century called "Fishin' Jimmy." Jimmy wanted to be a
fisher of men but never felt that he was. But unwittingly and
without knowing it, he became one, because he had walked a long
time with Jesus. He became a center of peace for people, a man
who touched lives, who left behind the fragrance of Christ. He
turned out to be a blessing wherever he went. The story makes
it clear that his outward effect was because of his inner relationship
with Christ and his prayers to be "a fisher of men."
Baptize disciples
Jesus tells the disciples to baptize and teach "them."
The word "them" appears in the masculine gender. The
word "nations" appears in the neuter gender. So it is
likely that Jesus is not telling them to baptize and teach the
nations, or the Gentiles, but disciples. They are to baptize and
teach the Gentiles after they have become disciples. Baptizing
and teaching is therefore not how one makes disciples but what
one does with disciples. After someone becomes a disciple, Jesus
tells them, baptize him and teach him.
Baptism means entry. Literally, the disciples are to baptize people
"into" the name of the Father, Son and Spirit. Baptism
is the act that Jesus gives to the disciples, and us, that symbolizes
initiation as a follower of Jesus. It symbolizes leaving behind
a former way of life and entry into a new way of life. It symbolizes
an internal baptism that has already taken place (Romans 6:3-4,
1 Corinthians 12:13). It is the extension of a welcome by the
community of God to people who have begun to follow Jesus. Earlier,
circumcision symbolized entry into the kingdom; now it is baptism
(Colossians 2:10-12).
Jesus wants the disciples to baptize people into the name of the
Father, the Son and the Spirit. It's one name, not three names,
which shows the three to be both one and distinct within their
oneness. To be baptized into the "name" of someone is
to be submit to the leadership of that person. Those who are being
baptized therefore express their desire to submit to the one true
God: the Father, the Son and the Holy Spirit. Those who are doing
the baptizing are doing so in the name of God, not themselves
or anyone else. They are, in a sense, giving those who are being
baptized to God. These people are followers of God and no one
else. They are responsible to him. While the community should
take a "hands-on" approach in helping new believers
follow Jesus; they should take a "hands-off" approach
in trying to get new believers, or anyone else, to follow them.
Evidently Jesus did not intend this to be followed as a baptismal
formula, for nowhere in the book of Acts does anyone baptize someone
using the words " ... in the name of the Father, the Son
and the Holy Spirit." As a matter of fact, once again, there
doesn't seem to be much of a formula at all. When the Ethiopian
eunuch, on his way back to his homeland, saw some water on the
side of the road, he said, "Look! Water! What prevents me
from being baptized?" (Acts 8:36). Philip and the eunuch
went down to the water, and the man was baptized. It was a simple,
quick, spontaneous act. There was neither fanfare nor public proclamation.
The man's family and friends weren't called to celebrate. It can
happen that way. It can happen another way.
The instruction, in Matthew 28, is to baptize, not be baptized.
(In Acts 2:38, Peter tells converts to be baptized.) Jesus calls
us to be a baptizing community - a community that not only makes
disciples but one that opens its heart and welcomes people into
the kingdom. A baptizing community is a hospitable community -
one that welcomes outsiders. How do we become individuals within
a community, and how does such a community develop? Again, it's
prayer. Most people can put forth a hospitable front, but apart
from seeking the Lord and having our lives transformed by him
and asking him to make us into people who reach out beyond ourselves,
it comes off as insincere.
Teach disciples
The second thing Jesus tells his disciples to do with those
who have become followers is to teach them "to observe all
that I commanded you." Up to this point, the scriptures told
people to obey God (Deuteronomy 1:3, 4:1, 7:11, 12:11, 14). Now,
people are to obey Jesus. Once again, we see that Jesus fulfills
the law. The center of it all is Jesus. Jesus is commanding his
disciples to teach others to follow not the law, per se, but him.
Baptism is a one-time act that symbolizes entry into the kingdom;
teaching is an ongoing endeavor that strengthens disciples once
they have begun following Christ. The content is everything that
Jesus commanded. This includes what he said in the gospels, and
also what the apostles say in the rest of the New Testament. The
apostles were inspired by the Holy Spirit, who is the Spirit of
Christ (John 16:13, Romans 8:9). And if the Spirit of Christ inspired
the Old Testament, we can consider that as coming from Jesus as
well. So the command is to teach followers of Jesus the scriptures.
And the focus of it all is very personal: it's on Christ (John
5:39).
So we teach disciples what Jesus taught, and we teach them to
follow him. In teaching, we should seek to make others dependent
on Christ, not ourselves. Such teaching contributes to the maturity
both of individuals within the community and the community as
a whole.
We are told what to teach, but we are not told how to teach. True
to form, Jesus gives us no formula. He must want us to pray. There's
more than one way to teach a disciple. That means we can use more
than one way. Different people learn different ways. Some learn
by interacting in a group setting, so that's what we do in the
Young Adults Fellowship on Wednesday nights. Some learn by listening,
so that's generally what we do Sunday mornings. Some learn by
reading, so I write notes that you can take home with you. Some
learn in all three ways. My hope that in presenting the truth
of the scriptures to you in different forms, most of you will
catch something.
The command is to teach. But just as we aren't all "baptizers,"
we are not all teachers. As noted, though, teaching can take different
forms. You don't have to be a "teacher" to share truth
with a friend. Also, everyone can contribute to the teaching community.
Lots of things besides teaching need to take place for a teacher
to teach.
Years ago I led a Bible study for a small number of college students.
We met in the home of a woman, a friend of mine, who made her
place warm and comfortable. She would often cook dinner for the
people or bake some goodies for after the study. When she took
a few weeks off, the study met in my house. It was a disaster.
I think I scrounged up some Oreos, tossed them onto a plate and
presented them to the group. I was lost. I was uncomfortable playing
the host, and trying to play the host detracted from my teaching.
The group floundered. I realized then just how dependent I was
on Diane. She wasn't a "teacher" per se, but her contribution
allowed for someone else to teach.
So it's important to be participate in - and contribute to - the
disciple-making, baptizing, teaching community of God. You may
not feel that you are doing any of these things per se, but then
again, you may not be called to any of these things per se. The
important things are to involve yourself and to pray.
Conquest of love
Because Jesus has been given universal authority, we should
make disciples, baptize and teach. What does Jesus want to do
with his authority? He wants to spread his love around the world!
He wants people to come into relationship with God, enter the
kingdom of God and be instructed in the truth that they may grow
in the freedom of their humanity. This, therefore, is authority
that can be trusted. This is authority to which we can freely
submit.
This is authority that Jesus shares with us. He gives us authority
to make disciples, baptize and teach. Jesus, to put it crassly,
is not a control freak. He delegates to us. He involves us in
the thrilling enterprise of redeeming the world. Also, we need
his authority to carry out what he has called us to do. Satan
is in the world, opposing every move the people of God make toward
making disciples. But Jesus is in authority both in heaven and
on earth, so the enemy need not be feared.
On this mountain in Galilee, Jesus plans a most intriguing kind
of conquest. If all authority had been given to him in heaven
and on earth, what might a Jew of his day expected him to do with
respect to the Gentiles? Conquer them! Defeat the Romans, and
any other Gentiles that get in the way. Jesus, instead, launches
a conquest of love.
'I am with you'
In all this, Jesus says, "lo, I am with you." In
connection with the mission to reach the world that Jesus just
launched, it means that he, and his authority, will be with us
as the seek to obey his words. He is with us, in the person of
the Holy Spirit, preparing, leading, empowering, overcoming. It
means that he is with us, relating to us, loving us, drawing us
to himself. It is only out of this relationship that we are motivated
to trust and obey his words. That means we can come to him freely,
apart from guilt and condemnation, with simple, pure-hearted prayers
such as, "Jesus, what do you want me to do?"
I heard someone share recently that years ago she had "phonephobia."
She was afraid to call people on the phone. She signed up for
a ministry only later to find out that one of the things she needed
to do was call people on the phone regularly. She found herself
staring at the phone. But when she was able to envision Jesus
saying to her, "Will you pick up that phone for me?"
she was able to do so. She'd do anything for Jesus.
Jesus tells the disciples that he is with them "always, even
to the end of the age." Earlier, he had left them for a few
days. He wants them to know that, though his temporary departure
in the crucifixion was necessary for their sake, it will never
happen again. Neither will he leave us. He will be with us all
our days.
This was God's plan from the beginning - to dwell with humanity.
He dwelled with Adam and Even in the Garden, communing with them.
The Lord promised Abraham "to be God to you and to your descendants
after you." He told the people of Israel, "Moreover,
I will make my dwelling among you, and my soul will not reject
you. I will also walk among you and be your God, and you shall
be my people" (Leviticus 26:11-12). The Lord expresses the
same sentiment throughout the history of revelation. Now at the
end of Matthew, the words "I am with you" are not on
the lips of God but on the lips of Jesus, which leads us to the
conclusion, once again, that Jesus is God. God is with us, in
Jesus. When Matthew introduced us to Jesus, he said that one of
his names was Immanuel, which means "God with us" (Matthew
1:23). Now at the end, Jesus himself says, "I am with you."
When heaven and earth merge at the end of time, he will be there,
too. Listen to John's description of the new Jerusalem: "And
I heard a loud voice from the throne, saying, 'Behold, the tabernacle
of God is among men, and he shall dwell among them, and they shall
be his people, and God himself shall be among them" (Revelation
21:3).
It's important, at the end of the gospel of Matthew, at the end
of our study of the life of Christ, to hear Jesus speaking to
us. Listen and reflect as Jesus speaks to you: "Lo, I am
with you always, even to the end of the age."
- SCG, 6-14-98
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