Mateus 28
Bruce Hurt · Citado em PreceptAustin
Mateus 28
Charts from Jensen's Survey of the NT - used by permission Another Chart from Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Source: Borrow Ryrie Study Bible Matthew 28:1 Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. KJV Matthew 28:1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. BGT Matthew 28:1 Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον. NET Matthew 28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. CSB Matthew 28:1 After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to view the tomb. ESV Matthew 28:1 Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb. NIV Matthew 28:1 After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. NLT Matthew 28:1 Early on Sunday morning, as the new day was dawning, Mary Magdalene and the other Mary went out to visit the tomb. NRS Matthew 28:1 After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to see the tomb. NJB Matthew 28:1 After the Sabbath, and towards dawn on the first day of the week, Mary of Magdala and the other Mary went to visit the sepulchre. NAB Matthew 28:1 After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb. YLT Matthew 28:1 And on the eve of the sabbaths, at the dawn, toward the first of the sabbaths, came Mary the Magdalene, and the other Mary, to see the sepulchre, MIT Matthew 28:1 After the sabbath, at dawn of the first day of the week Mary from Magdala and the other Mary came to see the grave. Now after the Sabbath:Mk 16:1,2 Lu 23:56 24:1,22 Jn 20:1-10 Mary Magdalene: Mt 27:56,61 Resurrection of Jesus Christ-Devotionals Matthew 28 Resources - Multiple Sermons and Commentaries Related Passages: Mark 16:1-8+ When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. 2 Very early on the first day of the week, they *came to the tomb when the sun had risen. 3 They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” 4 Looking up, they *saw that the stone had been rolled away, although it was extremely large. 5 Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. 6 And he *said to them, “Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. 7 “But go, tell His disciples and Peter, ‘He is going ahead of you to Galilee; there you will see Him, just as He told you.’” 8 They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid. Luke 24:1-12+ But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared (SEE Lk 23:55-56+ FOR WHO IS "THEY"?). 2 And they found the stone rolled away from the tomb, 3 but when they entered, they did not find the body of the Lord Jesus. 4 While they were perplexed about this, behold, two men suddenly stood near them in dazzling clothing; 5 and as the women were terrified and bowed their faces to the ground, the men said to them, “Why do you seek the living One among the dead? 6 “He is not here, but He has risen. Remember how He spoke to you while He was still in Galilee, 7 saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.” 8 And they remembered His words, 9 and returned from the tomb and reported all these things to the eleven and to all the rest. 10 Now they were Mary Magdalene and Joanna and Mary the mother of James; also the other women with them were telling these things to the apostles. 11 But these words appeared to them as nonsense, and they would not believe them. 12 But Peter got up and ran to the tomb; stooping and looking in, he *saw the linen wrappings only; and he went away to his home, marveling at what had happened. John 20:1-18+ Now on the first day of the week Mary Magdalene *came early to the tomb, while it *was still dark, and *saw the stone already taken away from the tomb. 2 So she *ran and *came to Simon Peter and to the other disciple whom Jesus loved, and *said to them, “They have taken away the Lord out of the tomb, and we do not know where they have laid Him.” 3 So Peter and the other disciple went forth, and they were going to the tomb. 4 The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; 5 and stooping and looking in, he *saw the linen wrappings lying there; but he did not go in. 6 And so Simon Peter also *came, following him, and entered the tomb; and he *saw the linen wrappings lying there, 7 and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. 8 So the other disciple who had first come to the tomb then also entered, and he saw and believed. 9 For as yet they did not understand the Scripture, that He must rise again from the dead. 10 So the disciples went away again to their own homes. 11 But Mary was standing outside the tomb weeping; and so, as she wept, she stooped and looked into the tomb; 12 and she *saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. 13 And they *said to her, “Woman, why are you weeping?” She *said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.” 14 When she had said this, she turned around and *saw Jesus standing there, and did not know that it was Jesus. 15 Jesus *said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing Him to be the gardener, she *said to Him, “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” 16 Jesus *said to her, “Mary!” She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher). 17 Jesus *said to her, “Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God.’” 18 Mary Magdalene *came, announcing to the disciples, “I have seen the Lord,” and that He had said these things to her. WOMEN ARE FIRST TO VISIT JESUS' GRAVE To help establish the context read the other Gospel accounts above which are parallel accounts of the women coming to the tomb. Now after the Sabbath (sabbaton) - The Sabbath ended on Saturday in the evening, at sundown, which then marked the beginning of the next day, which was the third day after the crucifixion. As it began to dawn toward the first day of the week - This describes Sunday morning. The sun had risen so the women would be able to see that the Son had risen! R. T. France -- We are not told at what point between the burial on Friday evening and the opening of the tomb on Sunday morning Jesus actually left the tomb, though the repeated “third day/three days” language (and even more the “three days and three nights” of Mt 12:40) presuppose that he was in the tomb for most of that period. What matters to the narrators is not when or how he left, but the simple fact that now, early on Sunday morning, “He is not here.” (Mt 28:6) (SEE The Gospel of Matthew - Page 1098 - Google Book or BORROW The Gospel of Matthew - page 1098) Mary Magdalene and the other Mary (mother of James - Mt 27:56) came to look at the grave (taphos) - They knew the site of the tomb for they had seen Joseph and Nicodemus roll the stone (Mt 27:60-61) Mark 16:1+ mentions "Mary Magdalene, and Mary the mother of James, and Salome" and Luke 24:10+ mentions "Mary Magdalene and Joanna and Mary the mother of James; also the other women with them." John 20:1+ mentions Mary of Magdalene alone. So here we see several eyewitnesses of the empty tomb, more that the OT required to document the veracity of a charge. These are the same women who had lingered at the cross and now came early to the tomb, to anoint the body of Jesus with spices. It is notable that the two women did not come expecting to find an empty tomb. In fact in Mark 16:3 " They were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” and gain access to the body of Jesus. In this regard these loyal followers of Jesus were like the men who failed to believe His repeated prophecy about His resurrection. Matthew 16:21+ From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. Matthew 17:23+ and they will kill Him, and He will be raised on the third day.” And they were deeply grieved. Matthew 20:19+ and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.” Matthew 26:32+ “But after I have been raised, I will go ahead of you to Galilee.” Leon
Mateus 28:19
Matthew 28:19 "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."; (NASB: Lockman) Greek: poreutheutes (APPMPN - "imperative sense") oun matheteusate (2PAAM) panta ta ethne baptizontes (PAPMPN - "imperative sense") autous eis to. onoma tou patros kai tou huiou kai tou hagiou pneumatos KJV - Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: ESV - Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, KJV - Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: NET - Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, NIV - Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, NJB - Go, therefore, make disciples of all nations; baptise them in the name of the Father and of the Son and of the Holy Spirit, NLT - Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. YLT - having gone, then, disciple all the nations, (baptizing them -- to the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit: poreutheutes (APPMPN) oun matheteusate (2PAAM) panta ta ethne baptizontes (PAPMPN) autous eis to. onoma tou patros kai tou huiou kai tou hagiou pneumatos: therefore: Ps 22:27,28 98:2,3 Isa 42:1-4 49:6 52:10 66:18,19 Mk 16:15,16 Lu 24:47,48 Ac 1:8 13:46,47 28:28 Ro 10:18 Col 1:23) (baptizing: Ac 2:38,39,41 8:12-16,36-38 9:18 10:47,48 16:15-33 19:3-5 1Co 1:13-16 15:29 1Pe 3:21)(name: Mt 3:16,17 Ge 1:26 Nu 6:24-27 Isa 48:16 1Co 12:4-6 2Co 13:14 Eph 2:18 1Jn 5:7 Rev 1:4-6) See also Matthew 28:19 Commentary THE GREAT COMMISSION or THE GREAT CONFUSION Robby Gallaty has a chapter in his book on discipleship in which he asks whether the Great Commission has become the Great Confusion. He quotes Dr. Dwight Pentecost who made the statement that “The subject of Discipleship is frequently discussed today. Men are called to become disciples without any definition of the concept, and without any clarification of the requirements the Lord makes of those who are His disciples. Hence no intelligent decision can be made concerning this important question.” (Growing Up- How to Be a Disciple Who Makes Disciples) - recommended resource if you are committed to obey Jesus and fulfill His command to make disciples!) J D Greear, author of the provocatively titled book Stop Asking Jesus Into Your Heart- How to Know for Sure You Are Saved, writes "Christ did not come to make Christians; He came to make disciples. Discipleship is not one of the church’s various ministries. It is not something that the paid staff do. Discipleship is who we – as the church – are at our very core… a more Biblical approach to evangelism." Matthew 28:18-20 could be outlined: v18 = Jesus' Claim, v19 = Jesus' Command, v20 = Jesus' Comfort. Chris Adsit, Executive Director, Disciplemakers International, writes "Scientists and theologians agree: everything that is alive grows and reproduces. How is it, then, that so many Christians are not growing and not reproducing spiritually?… the two are mutually dependent - those who grow reproduce, and those who reproduce grow… (the modern church needs to equip members) to produce growing reproducers, and thereby grow Christ’s church.” Therefore - Since I have all supernatural authority, do what I am commanding not in your natural strength but My supernatural power (manifests in the Acts of the Spirit, cp Acts 1:8). An impossible task is Him-possible! We are to be faithful, but only by the indwelling Spirit of Christ can we be fruitful. Kistemaker on therefore - Briefly it means: Go, a. because your Lord has so ordered; b. because he has promised to impart all the needed strength; and c. because he is worthy of the homage, faith, and obedience of all men. (Exposition of the Gospel According to Matthew) J Ligon Duncan on Mt 28:18-20 beginning with the context - "Notice Jesus’ word in Mt 28:18 is juxtaposed with the disciple’s unbelief. What has Matthew just told you at the end of Mt 28:17? That there were still some doubting disciples. What is the very next thing that he does? He shows you Jesus coming and… speaking His word. What is Matthew telling you? He is telling you that it is the word of Jesus that produces belief and worship and ministry. It is the word of Jesus that drives away doubt… These are the last words that Matthew records of Jesus in His gospel. And so they are the abiding directive that He wants us to have on our minds… (The Great Commission) is first and foremost about discipleship. It tells us about the priority of discipleship, that is the primacy of discipleship in the mission of the church, and it also tells us about the practice of discipleship. That is, how you’re supposed to do it… the goal of missions is not simply to get people to profess faith in Christ, it’s to make people who are disciples of Christ. You see one of our problems in evangelism and missions is we stop short of the goal that Christ has given in the great commission. We’re satisfied when somebody makes a profession of faith. Jesus is not. He wants disciples, not just people who make professions of faith. Disciples of Christ. Why? Because missions is a means to an end. What’s our great end in life? To glorify God and enjoy Him forever. To worship Him. You can only worship God if you’re a disciple. And, therefore, because we want everybody to worship God and everybody to be caught up in the eternal worship of heaven forever and ever, we want them to be disciples. And so we go to the ends of the earth to disciples of the Lord Jesus Christ." (Matthew 28:16-20 The Great Commission) The old King James Version is a bit misleading because it is translates the "Go" as if it were a command, and secondly translates the command to make disciples as a participle (verb ending in "-ing") and thirdly it mistranslates the verb matheteuo as "teaching." In fairness, the New KJV offers a more accurate translation - "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." But most translations are still lacking because they render "Go" as if it were a command and as a result the evangelical world has often placed more emphasis on going than on making disciples! J Ligon Duncan on therefore - Why’s the therefore there? Wherefore the therefore? Why is it there? For two reasons. First of all, you do this in light of the fact that I’m worthy of worship. What had the disciples just done? They had just worshiped the Lord Jesus Christ. You don’t go to the ends of the earth to ask people to bow the knee and to devote themselves in discipleship with somebody who’s not God. Jesus says, “I’m worthy of worship. Therefore, you go.” But he also says, “I’ve been given all authority, therefore, you go.” If I’ve been given all authority, then My word is it and, therefore, you go. In light of those realities, you go. John Walvoord - In keeping with the theme of Matthew’s gospel, presenting Jesus as the King who was rejected but who will return to reign in majesty and power, these words were the final orders of the King concerning what should go on in His absence. He began by reaffirming His power or authority, both in heaven and in earth. On the basis of this authority, they, as His representatives, were to teach all nations. (The Resurrection and Final Words of Jesus) In order to make disciples, men and women must be regenerated and while God's Spirit alone accomplishes that supernatural birth, we still have a role to play in the drama of redemption by speaking the Gospel to others. The oft used saying "Go to the world and preach the Gospel. If necessary use words" (probably falsely attributed to Francis of Assisi) is not Biblical. How will they hear without someone preaching? (Read Ro 10:13-15, 17) And so empowered by the Spirit, Who gives boldness to speak, we unashamedly speak the Gospel. Mark Dever summarizes the essence of the Gospel we should proclaim - The one and only God, who is holy, made us in his image to know him. But we sinned and cut ourselves off from him. In his great love, God became a man in Jesus, lived a perfect life and died on the cross, thus fulfilling the law himself and taking on himself the punishment for the sins of all those who would ever turn and trust in him. He rose again from the dead, showing that God accepts Christ’s sacrifice and that God’s wrath against us had been exhausted. He now calls us to repent of our sins and to trust in Christ alone for our forgiveness. If we repent of our sins and trust in Christ, we are born again into a new life, an eternal life with God. (The Gospel and Personal Evangelism) (I would add that 1Cor 15:3-5 is also a great summary.) It is significant that all four Gospels record Jesus' charge to share the Gospel, so that in addition to Mt 28:18-20, we read… Go (aorist passive participle) into all the world and proclaim (kerusso = aorist active imperative) the Gospel to the whole creation (Mark 16:15). Repentance and forgiveness of sins should be proclaimed (kerusso = aorist passive infinitive) in His name to all nations, beginning from Jerusalem (Luke 24:47). Peace be with you. As the Father has sent Me, even so I am sending you (John 20:21). Go therefore - You have to go before you can make! This begs the question "Am I going?" Am I taking the Gospel intentionally into the "highways and byways"? Into my school, my place of employment, my secular social gatherings, etc? Recall that before His resurrection Jesus had instructed His disciples "do not go" (in the way of the Gentiles) (Mt 10:5). But now He calls them (and us) to "Go" without any "asterisks" or qualifiers. In Acts 1:8+ Jesus enlarged the field to the entire world declaring "you shall receive power (dunamis) when the Holy Spirit has come upon you; and you shall be My witnesses (martus/martys = gives us our English word martyr) both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Yes, the order has always been "to the Jew first" (You are sharing Messiah with your Jewish associates aren't you?), but then Paul added "and also to the Greek." (Ro 1:16+) "Go" is a call to jettison our "holy huddles" and venture out with the Gospel into those places where our comfort level might be somewhat challenged. Paul certainly took this approach (cf Acts 17:17-31, 32) as did Apollos (Acts 18:28) Note that while "Go" in the Greek is an aorist participle, the context allows for it to convey the sense of an imperative or a command (strictly speaking the only command is "make disciples") Go (4198)(poreuo/poreuomai - Vine says it is derived from poros, a passage, a ford, Eng., pore) means primarily to go, journey, travel, proceed. To move from one place to another. Literally Poreuomai means to go from one place to another and thus to travel or journey (Lk 13:33). Poreuomai is also used to speak of the point of origin which conveys the sense of to depart (from). (Mt 25:41, Lk 13:31). Poreuomai can also be used with the sense of indicating a destination which conveys the sense of to go (to the destination), to proceed (toward the destination) (Acts 1:25, Acts 18:6). Figuratively - Poreuomai is a euphemism for going to one's death (Lk 22:22, 33). Poreuomai can speak of how one conducts himself (live or behave) (Lk 1:6). Poreuomai can mean to go on a mission (Mt 2:20, Mt 8:9). "Won't he leave the 99 on the hillside and go and search for the stray (Mt 18:12). One can "follow" or "go after" bad things such as one's own lusts (epithumia) - "Following after their own lusts" (Jude 1:16, 18, 2Pe 3:3), "indulge (follow or go after) the flesh (sarx)" (2Pe 2:10), "having pursued (perfect tense) a course of sensuality, lusts" (1Pe 4:3) First use of Poreuomai by Herod commanding the wise men to "Go and search carefully for the child" (Mt 2:8) An angel told Joseph to "go to the land of Israel" (Mt 2:20) Of a commander telling his soldiers "go and he goes" (Mt 8:9). "Go and learn what this means… " (Mt 9:13). "Go to the lost sheep" (Mt 10:6). "As you go, announce this: the kingdom of heaven has come near." (Mt 10:7). "Go and report to John what you hear and see" (Mt 11:4) " Jesus passed through the grain fields on the Sabbath." (Mt 12:1) "Then the Pharisees went and plotted how to trap Him by what He said." (Mt 22:15) "Then He will also say to those on the left, Depart (present imperative) from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!" (Mt 25:41) "The 11 disciples traveled to Galilee" (Mt 28:16) On Jesus' final entry into Jerusalem "As He was going, they were spreading their coats on the road." (Lk 19:36) Luke has the most uses of Poreuomai (51x in 48v out of a total of 146 verses in NT) with the first use speaking of a righteous walk - "They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord." (Lk 1:6) "The seed which fell among the thorns, these are the ones who have heard, and as they go on their way (speaks of their conduct, behavior) they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity." (Lk 8:14) "Nevertheless I must journey on today and tomorrow and the next day… " (Lk 13:33) "But he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent!'" (Lk 16:30) The verb poreuomai in Luke often suggests divine direction, "to go in a led direction" (Luke 4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28) "So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase." (Acts 9:31) Speaking of the conduct of nations = "In the generations gone by He permitted all the nations to go their own ways." (Acts 14:16) Paul speaking of going on his mission = "From now on I will go to the Gentiles." (Acts 18:6, cf Acts 22:21) Mark 16:15 "And He said to them, "Go into all the world and preach the gospel to all creation." "In My Father's house are many dwelling places if it were not so, I would have told you; for I go to prepare a place for you." (Jn 14:2) Jesus was speaking of His death, burial, resurrection and ascension - "But I tell you the truth, it is to your advantage that I go away for if I do not go away the Helper will not come to you; but if I go, I will send Him to you." (Jn 16:7) Jesus spoke of His death "I am leaving the world again and going to the Father." (Jn 16:28) W E Vine writes that Poreuomai "is always used in the Middle Voice in the N.T. (poreuomai) and the Sept., and is the most frequent verb signifying to go; it is more distinctly used to indicate procedure or course than the verb eimi, to go (not found in the N.T.). It is often rendered “go thy (your) way,” in Oriental usage the customary dismissal, marking the close of a case in court. Hence, in ordinary parlance, marking the end of a conversation, etc., e.g., Luke 7:22; 17:19; John 4:50; Acts 9:15; 24:25; cp. Da. 12:9; in Ro. 15:24 (1st part), R.V., “go” (A.V., “take my journey”); in Acts 9:3 and 26:13, “journeyed”… This verb is to be distinguished from others signifying to go. It is best rendered, as often as possible, to go on one’s way Mounce summary of Poreuomai - to go, pass from one place to another, Mt 17:27; 18:12; to go away, depart, Mt 24:1; 25:41; Jn 14:2, 3; trop. to go away, depart, from life, to die, Lk 22:22; to go, pass on one’s way, journey, travel, Mt 2:8, 9; Lk 1:39; 2:41; to go after (poreuomai hopiso), to become a follower or partisan, Lk 21:8; or, to pursue after, be devoted to, 2 Pet. 2:10; from the Hebrew, to go or proceed in any way or course of life, live in any manner, Lk 1:6; 8:14; Acts 9:31 (Mounce’s Complete Expository Dictionary of Old & New Testament Words) Thayer summary of Poreuomai - to lead over, carry over, transfer. (1) to pursue the journey on which one has entered, to continue on one's journey Acts 8:39; , To depart from, Mt 24:1, 25:41; Luke 4:42; Mt 19:15; Lk 13:31; To go, depart, to some place: Matthew 2:20; Matthew 17:27; Mark 16:12; Luke 1:39; Luke 2:41; Luke 22:39; Luke 24:13; John 7:35; John 8:1; Acts 1:11,25; Acts 20:1; Romans 15:24; James 4:13, etc.; (2) Hebraism, metaphorically, to depart from life: Luke 22:22; Ps 39:14. (3) Misc: To follow one, become his adherent: Luke 21:8 (Jdg 2:12; 1Ki 11:10); To seek (cf. English run after) anything = 2Pe 2:10. To walk in one's own ways, to follow one's moral preferences, Acts 14:16 To imitate one, to follow his ways, Jude 1:11, Acts 9:31; To lead a life subject to cares, Luke 8:14 (3) to follow one, that is: become his adherent ("gone the way of Cain" - Jude 1:11); (4) to lead or order one's life = 1Pe 4:3; Lk 1:6 2Per 3:3; Jude 1:16,18; BDAG summary of Poreuomai - (1). to move over an area, generally with a point of departure or destination specified, go, proceed, travel, win indication of the point of departure: depart from someone (Mt 25:41, Lk 4:42, 13:31, Mt 19:15. With indication of place to which (Isa 22:15). To go to, in, into - Mt 2:20, 17:27, Mk 16:12, Lk 1:39, 4:42, 9:56) (2). to conduct oneself = live, walk - (Pr 28:6, 1Pe 4:3, Lk 1:6, Ps 119:1) (3). go to one’s death (Lk 22:33) Moulton and Milligan - Poreuo originally meant ";cut forward"; a way, is in late Greek always used intransitively ";advance,"; ";progress"; : ";on this account I hope to be quickly promoted, if the gods will,"; Friberg's (Analytical Lexicon) summary of poreuomai - go, journey, travel, proceed; (1) literally; (a) of going from one place to another go, travel (Lk 13.33); (b) with an indication of the point of origin depart (from) (Mt 25.41; Lk 13.31); (c) with an indication of destination go (to), proceed (toward) (Acts 1.25; 18.6); (2) figuratively; (a) euphemistically and idiomatically poreuesthai (eis thanaton) literally go (to one's death), i.e. die, leave this life (Lk 22.22, 33); (b) of behavior, conduct oneself, live, behave (Lk 1.6); (c) imperative poreuou, poreutheti as a command involving a sense of mission go (Mt 2.20; 8.9); Hebraistically, the participle followed by an imperative has a similar imperatival sense (Mt 9.13); (d) with opiso (back, behind) in the sense of seeking a close relation with someone or something go or follow after, act in the same way (Lk 21.8; 2 Pe 2.10) Poreuomai - 153x in 146v - - accompany*(1), am on my way(1), depart(1), departed(1), departure(1), following(3), go(69), go on their way(1), go away(1), goes(7), going(15), going away(2), gone(3), indulge(1), journey(1), journeying(2), leave(1), proceed(1), proceeded(2), pursued a course(1), sets(1), started(3), traveling(3), walking(1), way(6), went(22), went His way(1), went on their way(1), went their way(1). Matt 2:8f, 20; 8:9; 9:13; 10:6f; 11:4, 7; 12:1, 45; 17:27; 18:12; 19:15; 21:2, 6; 22:9, 15; 24:1; 25:9, 16, 41; 26:14; 27:66; 28:7, 11, 16, 19; Mark 16:10, 12, 15; Luke 1:6, 39; 2:3, 41; 4:30, 42; 5:24; 7:6, 8, 11, 22, 50; 8:14, 48; 9:12f, 51ff, 56f; 10:37f; 11:5, 26; 13:31ff; 14:10, 19, 31; 15:4, 15, 18; 16:30; 17:11, 14, 19; 19:12, 28, 36; 21:8; 22:8, 22, 33, 39; 24:13, 28; John 4:50; 7:35, 53; 8:1, 11; 10:4; 11:11; 14:2f, 12, 28; 16:7, 28; 20:17; Acts 1:10f, 25; 5:20, 41; 8:26f, 36, 39; 9:3, 11, 15, 31; 10:20; 12:17; 14:16; 16:7, 16, 36; 17:14; 18:6; 19:21; 20:1, 22; 21:5; 22:5f, 10, 21; 23:23; 24:25; 25:12, 20; 26:12f; 27:3; 28:26; Rom 15:24f; 1 Cor 10:27; 16:4, 6; 1 Tim 1:3; 2 Tim 4:10; Jas 4:13; 1 Pet 3:19, 22; 4:3; 2 Pet 2:10; 3:3; Jude 1:11, 16, 18 Poreuomai is used over 1045 times in the Septuagint. Here are representative uses: To enter = Ge 11:31; to go through = Dt 1:19; to come, to proceed from (of borders) = Jos 16:8; to go forth, to flow (of water) = Ge 2:14; to go, to crawl (of serpent) = Ge 3:14; to grow, to develop, to spread (of branches) = Hos 14:7; to advance (of shadow) = 2Ki 20:9; to walk after, to seek, follow after = Jdg 2:12; to walk, to conduct oneself = Pr 28:6; to go about in a certain state and manner = Mic 1:8; to pass away and cease to exist = Hos 6:4; to walk (uprightly) = Mic 2:7 Poreuomai - 1017x in 996v in the Septuagint - Gen. 2:14; 3:14; 8:3,5; 9:23; 11:31; 12:4f,9; 13:3; 16:8; 21:19; 22:2f,6,8,13,19; 24:4f,8,10,38f,42,58,61f,65; 25:22,32; 26:1,26; 27:5,9,13f; 28:5,7,9f,15,20; 29:1; 30:14; 31:30; 32:18; 33:12; 35:3,22; 36:6; 37:12,14,17,25,30; 41:55; 42:38; 43:2,5,8; 45:24,28; Exod. 2:8; 3:11,18f; 4:12,18,21,27,29; 5:3,7f,11,17f,23; 8:23f; 10:8f,11,26; 12:32; 14:19,29; 15:19,22; 16:4; 17:5; 18:20; 23:23; 33:1,15; Lev. 11:20f,27,42; 18:3f; 19:16; 20:23; 26:3,21,23f,27f,40f; Num. 10:30,32; 13:26; 14:14,38; 16:25; 20:17; 21:22; 22:7,12ff,21ff,35,39; 23:3,15; 24:1; 32:6,39,41f; 33:8; Deut. 1:19,31,33; 4:3; 5:33; 6:7,14; 8:6,19; 10:12; 11:19,22,28; 13:3,5f,14; 14:25; 19:9; 20:5ff; 26:2,17; 28:9,14; 29:17f,25; 30:16; 31:14; Jos. 1:9,16; 2:1,5,22; 3:3f,6; 4:18; 6:9; 8:7,9,11; 9:11; 14:10; 15:4; 16:8; 17:7; 18:8f; 19:8,48f,51; 22:5f,9; 23:16; 24:17,28; Jdg. 1:3,10,17,26; 2:12,17,19,22; 3:13,17; 4:8f,24; 5:6,10; 6:14,21; 7:4,7; 8:1,29; 9:1,4,6ff,11,13,21,49f,55; 10:14; 11:5,8,11,13,16,18,37f,40; 12:1; 13:11; 14:3,9; 15:4; 16:1; 17:8ff; 18:2,5ff,9,14,17,24,26; 19:2f,5,7ff,14,17f,27f; 21:10,20f,23; Ruth 1:1,7f,11,16,18f,21; 2:2f,8f,11,22; 3:10; 1 Sam. 1:14,17ff; 2:26; 3:6,8f,21; 6:9,12; 7:16; 8:3,5; 9:3,6f,9f; 10:2,14,26; 11:14f; 12:14; 14:3,17,19,26; 15:3,12,18,20; 16:2; 17:32f,36f,39,45,48; 18:27; 19:18,22f; 20:11,22,28,40,42; 22:5; 23:2f,5,13,16,22ff,28; 24:3; 25:42; 26:19; 27:2; 28:7f,22; 29:7,10; 30:9,21f; 31:12; 2 Sam. 2:19,29,32; 3:1,16,19,21,31; 4:5; 5:10; 6:2,4,12; 7:5,9; 8:3,6,14; 11:22; 12:23,29; 13:7f,15,19,24ff,34,37f; 14:21,23,30; 15:7,9,11f,14,18ff,30; 16:13; 17:11,17f,21; 18:22,24f; 19:1,16,26f; 20:5; 21:12; 23:17; 24:12; 1 Ki. 2:2ff,8,29,31,35,40ff; 3:3f,14; 8:23,25,36,58,61; 9:4,6,12; 11:8,10,15,33,38; 12:1,24,28,30; 13:9,12,14,17,28; 15:3,26,34; 16:2,19,26,28,31; 17:3,9ff,15; 18:1f,6,8,11,14,16,18,21,45; 19:4,8,15,21; 20:26f; 21:38; 22:6,13,43,53; 2 Ki. 1:2ff,6; 2:1,6,11,16,18,25; 3:7,9; 4:23ff,30,35; 5:5,10,12,25f; 6:2ff; 7:8,15; 8:2,9,18,27f; 9:4,15f,18,35; 10:12,15,25,31; 13:2,6,11,21; 16:3,10; 17:8,15,19,22,27; 19:36; 20:9; 21:21f; 22:2,14; 23:3,29; 25:4; 1 Chr. 4:39,42; 5:41; 11:4,9; 12:19,21; 14:14; 15:25; 16:20,43; 17:4,8; 18:3,6,13; 21:2,10,30; 2 Chr. 1:3; 2:8; 6:14,16,27; 7:17,19; 9:21; 10:5,16; 11:4,14,17; 17:3f,12; 18:3,5,12,14; 20:32,36f; 21:6,12f,20; 22:3,5; 25:7,11,13; 28:2; 30:6; 34:2,21f,31; 35:20; Ezr. 4:23; 5:8,15; 7:13; 10:6; Neh. 2:16; 6:17; 8:10; 9:12,19; 10:30; 12:32,38; Est. 4:10,13; Ps. 1:1; 14:2; 22:4; 25:1,11; 31:8; 37:7; 41:10; 42:2; 54:15; 77:10,39; 80:13f; 83:8,12; 85:11; 88:16,31; 100:6; 104:41; 106:7; 118:1,3,45; 121:1; 125:6; 127:1; 130:1; 137:7; 138:7; 141:4; 142:8; Prov. 1:15; 2:13,19f; 3:23; 4:12; 6:8,12; 7:19; 10:9; 14:2; 15:21; 24:27; 28:6,18,26; 30:29; Eccl. 1:4,6f; 2:14; 3:20; 4:17; 5:14; 6:4,6,8f; 7:2; 8:3,10; 9:10; 10:3,7,15; 12:5; Cant. 2:11; 4:6; 7:10; Job 10:21; 16:22; 23:8; 24:13; 29:3,20; 30:28; 31:5; 34:8; 38:35; 42:8f; Hos. 1:3; 2:9,15; 3:1; 5:6,11,13ff; 6:1,4; 7:11f; 9:6; 11:10; 13:3f; 14:7,10; Amos 1:15; 3:3; 9:4; Mic. 1:8; 2:3,7,10; 4:2,5; 6:8,16; Joel 2:7f; Jon. 1:2,11,13; 3:2f; Nah. 2:12; 3:10; Hab. 1:6; 3:5,11; Zeph. 1:17; Zech. 2:6; 3:7; 6:7; 8:21,23; 9:14; Mal. 2:6; 3:14; Isa. 2:3,5; 3:16; 6:8f; 8:6; 9:1; 18:2; 19:23; 20:2f; 22:15; 28:13; 30:2,21; 33:15,21; 35:8f; 38:3,5; 41:2; 42:24; 44:3; 45:2,16; 46:7; 48:17; 50:10f; 52:12; 55:1; 57:17; 59:11; 60:3,14; 62:10; 65:2; Jer. 1:7; 2:5,8,20,23,25; 3:6,8,12,17; 5:5; 6:16,28; 7:6,9,12,23f; 8:2; 9:3,13; 10:9,23; 11:12; 13:5,7,10; 14:18; 15:6; 16:5,12; 18:12; 20:6; 22:1; 23:14,17; 25:6; 26:22; 27:4; 28:50,59; 33:4; 38:21; 39:23; 42:13,15; 44:12; 46:16; 47:5,15; 48:6,17; 49:3; 51:3,23; 52:7; Lam. 1:5f,18; 2:21; 4:9,18; Ezek. 1:9,12,17,19ff,24; 3:1,14; 5:6f; 9:5; 10:11,16,22; 11:20f; 12:11; 16:47; 18:9,11,17; 20:13,16,18f,21; 23:31; 25:3; 30:17; 32:14; 36:27; 37:24; Dan. 6:20 Kistemaker on make disciples - But just what is meant by “make disciples”? It is not exactly the same as “make converts,” though the latter is surely implied. (See Mt 3:2; 4:17. The term “make disciples” places somewhat more stress on the fact that the mind, as well as the heart and the will, must be won for God. A disciple is a pupil, a learner. (See Mt 13:52. Mt 11:29 for words related to it in the English language). The apostle, then, must proclaim the truth and the will of God to the world. It is necessary that sinners learn about their own lost condition, God, His plan of redemption, His love, His law, etc. This however, is not enough. True discipleship implies much more. Mere mental understanding does not as yet make one a disciple. It is part of the picture, in fact an important part, but only a part. The truth learned must be practiced. It must be appropriated by heart, mind, and will, so that one remains or abides in the truth. Only then is one truly Christ’s “disciple” (John 8:31). Not every person who presents himself as a candidate for church membership should immediately be accorded all the rights and privileges pertaining to such membership. There are expositors who place all the emphasis on “The wedding-hall was filled with guests” (Mt. 22:10). They forget Mt 28:11–14. (Ibid) Make disciples (3100)(matheteuo is the verb form of mathetes) intransitively means to be the disciple of another, to follow his precepts and instruction, to be a pupil of another implying one is an adherent of the teacher. Transitively, matheteuo means to make a disciple of someone, to cause them to be a pupil, to teach or instruct them. Make disciples is a command in the aorist imperative, which is a brisk command, an order, a charge to do this now and don't delay. It can even convey a sense of urgency. There are some 762 aorist imperative commands in the NT and my contention is that we cannot carry out EVEN ONE in our natural strength. We need supernatural enablement. Every commandment is an opportunity to renounce self-reliance and rely wholly on the Holy Spirit's enabling power to accomplish supernaturally what cannot be accomplished naturally (cp Jn 15:5, 2Cor 3:5-6). I love to ask people the question "What is the most common designation of born again individuals in the book of Acts, the early church? Virtually no one (including pastors and teachers) has ever given me the correct answer! The answer as you may have surmised from the topic under discussion is "disciples" not believers and not Christians. Disciple in the book of Acts (Acts 6:1-2, 7 11:26 14:20, 21-22 15:10) virtually always refers to a saved person. The name Christian occurs only 3 times in the Bible - Acts 11:26; 26:28; 1Pet. 4:16. The name believer or believers is found 3x in Acts (Acts 5:14, 10:45, 16:1) and 12x in 11v in the entire NT (Acts 5:14; 10:45; 16:1; 2Co 6:15; Gal. 3:9; 1Th. 1:7; 2:10; 1Ti 4:10; 5:16; 6:2 = 2x; 1Pe 1:21) Greg Ogden on who is a disciple? - A disciple is one who responds in faith and obedience to the gracious call to follow Jesus Christ. Being a disciple is a lifelong process of dying to self while allowing Jesus Christ to come alive in us. Rengstorf writes, “Mathetes always implies the existence of a personal attachment which shapes the whole life of the one described as mathetes and which in its particularity leaves no doubt as to who is deploying the formative power.” Mathetes = 261x in 245v (Note: These are uses in the Nestle-Aland - the Textus Receptus has 252 occurrences of mathetes) - NAS Usage: disciple(26), disciples(233), disciples'(1), pupil(1). Matthew 5:1; 8:21, 23; 9:10-11, 14, 19, 37; 10:1, 24-25, 42; 11:1-2; 12:1-2, 49; 13:10, 36; 14:12, 15, 19, 22, 26; 15:2, 12, 23, 32-33, 36; 16:5, 13, 20-21, 24; 17:6, 10, 13, 16, 19; 18:1; 19:10, 13, 23, 25; 20:17; 21:1, 6, 20; 22:16; 23:1; 24:1, 3; 26:1, 8, 17-19, 26, 35f, 40, 45, 56; 27:64; 28:7-8, 13, 16; Mark 2:15-16, 18, 23; 3:7, 9; 4:34; 5:31; 6:1, 29, 35, 41, 45; 7:2, 5, 17; 8:1, 4, 6, 10, 27, 33f; 9:14, 18, 28, 31; 10:10, 13, 23-24, 46; 11:1, 14; 12:43; 13:1; 14:12-14, 16, 32; 16:7; Lk. 5:30, 33; 6:1, 13, 17, 20, 40; 7:11, 18; 8:9, 22; 9:14, 16, 18, 40, 43, 54; 10:23; 11:1; 12:1, 22; 14:26f, 33; 16:1; 17:1, 22; 18:15; 19:29, 37, 39; 20:45; 22:11, 39, 45; John 1:35, 37; 2:2, 11-12, 17, 22; 3:22, 25; 4:1-2, 8, 27, 31, 33; 6:3, 8, 12, 16, 22, 24, 60-61, 66; 7:3; 8:31; 9:2, 27-28; 11:7-8, 12, 54; 12:4, 16; 13:5, 22-23, 35; 15:8; 16:17, 29; 18:1-2, 15-17, 19, 25; 19:26f, 38; 20:2-4, 8, 10, 18-20, 25-26, 30; 21:1-2, 4, 7-8, 12, 14, 20, 23-24 Acts 6:1-2, 7; 9:1, 10, 19, 25-26, 38; 11:26, 29; 13:52; 14:20, 22, 28; 15:10; 16:1; 18:23, 27; 19:1, 9, 30; 20:1, 30; 21:4, 16 The salty expositor Vance Havner phrased it this way "Salvation is free. The gift of God is eternal life. It is not cheap for it cost God His Son and the Son His life, but it is free. However, when we become believers we become disciples and that will cost everything we have… our Lord was after disciples, not mere "joiners." The highly respected Bible expositor James Montgomery Boice (now with the Lord) writes "I once was asked to do a series of messages on Christian discipleship, and the first question I dealt with was this: "Is discipleship necessary?" I began by explaining the way the question needs to be interpreted. It should not mean, "Is discipleship necessary if we are to be obedient to Jesus?" That is obvious. Nor should it mean, "Is discipleship necessary in order to live a full and happy Christian life?" That should be obvious, too. What the question should mean (and the sense in which I treated it) is, "Is discipleship necessary for one to be a true Christian? Can you be a saved person without it?" The answer I gave, the answer that should be given by any true Bible expositor, is, "Yes, it is necessary! It is mandatory to follow after Christ to be a Christian." Comment: Note Boice's use of the phrase "follow after" - at the church I now attend I have been struck with the fact that all of the pastoral staff routinely refer to believers as "Christ followers." This school is for those who are actively serving the Lord in our fellowship community and have committed to regular attendance to bible studies and church activities with a desire to see what future God has designed for them. The purpose of this class is to train up solid servants and ministry assistants for the church. It is training for a life of discipleship. Bob Deffinbaugh explains that "Christianity is more than a decision to trust in Christ as Savior. It is not enough to invite men to believe in Christ as Savior. In the Gospels, our Lord invited men to follow Him, not just to believe on Him. Christianity is more than a moment-in-time conversion; it is the radical transformation or conversion which leads to a whole new way of life. It implies the forsaking of our former way of life, and our commitment to live as God requires, by His grace. In other words, discipleship is used because it compresses conversion and Christian living, salvation and sanctification, into one term. Conversion to Christ, in the Gospels and the rest of the New Testament, was inconceivable without a commitment to follow Him in life. That is why our Lord persistently challenged would-be followers to count the cost, as well as the rewards." (What Happened to Discipleship in the Epistles?) Bill Hull answers the question of who should be a disciple? - The idea that only mature people are disciples and all other Christians are immature converts appears nowhere in the New Testament. God expects every believer to be a mature, reproducing disciple. Therefore any leader can confidently stand before the church and call every believer to discipleship. In fact, nothing less will please God. There is no greater proof of being a disciple than discipleship to Christ in daily life. Following Christ is the natural expression of new life at work in a convert-disciple. Each believer should remain in Christ by means of the Word and prayer, bear fruit that includes evangelism, and walk in obedience. Then he or she will bring glory to God, experience joy, and love others. Every Christian is to be a disciple. Every disciple is called to make disciples… the three Ds of disciple making: deliver them, develop them, and deploy them. Through the power of Christ we are delivered from sin; by the discipling process we are developed into mature believers; and finally God deploys us into the harvest field to reach others… If we have not taught obedience and encouraged it through accountability, we have not discipled. (BORROW The Disciple Making Church) "DISCIPLESHIP" VERSES IN THE EPISTLES Although the terms disciples or the phrase make disciples are not used in the NT after the book of Acts, clearly the concept of discipleship is taught in the epistles. Here are passages that illustrate the truth that believers are all called to be "learners." Many of these passages call us to walk like Jesus walked, which is not surprising for He is the ultimate One after Whom we should model our lives. He is the Rabbi and we are His followers and should learn to imitate Him, enabled by the indwelling Holy Spirit. For discussion of this important topic see Walking Like Jesus Walked! You therefore, my son, be strong (same command in Eph 6:10) in the grace that is in Christ Jesus. And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also. (2Ti 2:1-2) But you followed (parakoloutheo = accompanied him side by side, followed him closely, attended to his belief and behavior carefully. Same verb in 1Ti 4:6 = followed "sound doctrine") my teaching (sound doctrine is key in discipling), conduct (next - sound behavior that backs up what one says they believe!), purpose, faith, patience, love, perseverance, persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord delivered me! And indeed, all who desire to live godly in Christ Jesus (a great description of a disciple of Christ) will be persecuted (This is part of the disciple's "job description" we would rather not hear! Notice that it is a guaranteed promise from God!). (2Ti 3:10, 11+, 2Ti 3:12+) Comment on followed (parakoloutheo) - In a sense Timothy was investigating Paul's teaching to see whether Paul's life matched his lips and to watch how he endured persecutions and sufferings. The verb pictures Timothy always at Paul's side, attending Paul wherever he went. Thayer adds that the verb means to "conform one's self to" so that ultimately a disciple is to become like his mentor. The root verb akoloutheō means to be an akolouthos, a follower, or companion (akoloutheo = from the prefix a, here expressing "union, likeness," and keleuthos, "a way;" hence, "one going in the same way") and is used of discipleship by Jesus in Mk 8:34; 9:38; 10:21. Parakoloutheo was actually a technical term used by philosophers to describe the relationship of a disciple to his teacher (studying with him in close quarters, carefully noting his life with a view to reproducing, etc). is used literally, as in “dog one’s steps,” and metaphorically meaning “attend minutely to, follow with the mind." It includes the idea of following a teaching with focused attention so as to make the teaching part of one's being. Timothy conformed to Paul's teaching and conduct by paying special attention to his mentor. Paul is reminding Timothy "You were right by my side from the beginning." William