Mateus 28
Leon Morris · Citado em PreceptAustin
Mateus 28
Morris - Matthew says that Mary Magdalene and the other Mary came to the tomb, but the only indication as to their reason was that they came to see it. Mark tells us that when the Sabbath was over they bought spices, and both Mark and Luke say that they brought their spices to the tomb, evidently to complete the burial that had been done in haste on the Friday (ED: cf Mk 16:1+, Lk 24:1+). Presumably Matthew omits the reference to the spices because he knows (as the women probably did not) that there was a guard at the tomb that would have prevented them from using their spices anyway; the whole reference to spices was for him irrelevant. John informs us that Nicodemus had used a large quantity of spices at the burial, but even so the women would have wanted to bring their tribute (just as in our day no matter how many wreaths there may be at a funeral we still want to make our own contribution). Matthew concentrates on the fact of the resurrection and simply says that the women came to see the tomb. It is enough for his purpose that they were there. (SEE The Gospel According To Matthew - Google Book or BORROW The Gospel According To Matthew - PAGE 734) (Bolding added) Matthew Henry's Concise - Mt 28:1-8. Christ rose the third day after his death; that was the time he had often spoken of. On the first day of the first week God commanded the light to shine out of darkness. On this day did He who is the Light of the world, shine out of the darkness of the grave; and this day is from henceforward often mentioned in the New Testament, as the day which Christians religiously observed in solemn assemblies, to the honour of Christ. Our Lord Jesus could have rolled back the stone by his own power, but he chose to have it done by an angel. The resurrection of Christ, as it is the joy of his friends, so it is the terror and confusion of his enemies. The angel encouraged the women against their fears. Let the sinners in Zion be afraid. Fear not ye, for his resurrection will be your consolation. Our communion with him must be spiritual, by faith in his word. When we are ready to make this world our home, and to say, It is good to be here, then let us remember our Lord Jesus is not here, he is risen; therefore let our hearts rise, and seek the things that are above. He is risen, as he said. Let us never think that strange which the word of Christ has told us to expect; whether the sufferings of this present time, or the glory that is to be revealed. It may have a good effect upon us, by faith to view the place where the Lord lay. Go quickly. It was good to be there, but the servants of God have other work appointed. Public usefulness must be chosen before the pleasure of secret communion with God. Tell the disciples, that they may be comforted under their present sorrows. Christ knows where his disciples dwell, and will visit them. Even to those at a distance from the plenty of the means of grace, he will graciously manifest himself. The fear and the joy together quickened their pace. The disciples of Christ should be forward to make known to each other their experiences of communion with their Lord; and should tell others what God has done for their souls. Warren
Mateus 28
Morris - Each of the four gospel writers has a different account of the resurrection events, written from his own knowledge and perspective. While they may appear superficially to be somewhat contradictory, their very differences prove the absence of collusion. Furthermore, when compared carefully, the contradictions vanish, and their combined testimony becomes an impregnable verification of the reality of Christ's bodily resurrection. (Borrow The Defender's Study Bible) Matthew Henry's Concise - Mt 28:9-10. God's gracious visits usually meet us in the way of duty (ED: INTERESTING THOUGHT); and to those who use what they have for others' benefit, more shall be given. This interview with Christ was unexpected; but Christ was nigh them, and still is nigh us in the word. The salutation ("GREETED THEM") speaks the good-will of Christ to man, even after He entered into His state of exaltation. It is the will of Christ that His people should be a cheerful, joyful people, and His resurrection furnishes abundant motivation for joy. Be not afraid. Christ rose from the dead, to silence His people's fears, and there is enough in that to silence them. The disciples had just before shamefully deserted Him in His sufferings; but, to show that He could forgive, and to teach us to do so, He calls them brethren. Notwithstanding His majesty and purity, and our meanness and unworthiness, He still condescends to call believers his brethren. (ED: HALLELUJAH! THANK YOU JESUS!) CHRIST AROSE Death cannot keep his prey, Jesus, My Savior! He tore the bars away, Jesus, my Lord! Up from the grave He arose, With a mighty triumph o’er His foes; He arose a victor from the dark domain, And He lives forever with His saints to reign. He arose! He arose! Hallelujah! Christ arose! Met (5221) hupantao from hupo = by, below + antao = to meet face to face with; antao is from anti = opposite) means to go to meet. In a friendly sense meet or in a hostile sense oppose. The idea is that of “encounter”, thus the idea “come out to meet." TECHNICAL NOTE - The Nestle-Aland Greek has hupantao in Mt 28:9, but the Textus Receptus has apantao (below) Meet (528) apantao from apo = from, going forth + antao = to meet (Vine on antao = "to meet with, come face to face with"). Means to go to meet. To meet someone (Mk 14:13). To come forward. LS = "to move from a place to meet a person; then, generally, to meet, encounter....as a law term, to meet in open court, to appear in court." To come from another place into the presence of, to meet from opposite directions Apantao - 7v (Textus Receptus) - Matt. 28:9; Mk. 5:2; Mk. 14:13; Lk. 14:31; Lk. 17:12; Jn. 4:51; Acts 16:16 (Only 2 uses in the Nestle-Aland - Mk 14:13, Lk 17:12) Septuagint - Ge 28:11; Ge 33:8; Ge 49:1; Ruth 1:16; Ruth 2:22; 1 Sam. 10:5; 1 Sam. 15:2; 1 Sam. 22:17; 1 Sam. 22:18; 1 Sam. 25:20; 1 Sam. 28:10; 2 Sam. 1:15; 1 Ki. 2:32; 1 Ki. 2:34; Job 4:12; Job 21:15; Job 36:32; Prov. 26:18; Jer. 13:22; Jer. 27:18; Hos. 13:8; Came up (drew near) (4334) proserchomai from prós = facing + erchomai = come) means to come facing toward. To approach, come near, visit, figuratively to worship, draw near, go near to. Followed by the dat. of thing, to assent to, embrace (1Ti 6:3). Elsewhere in the NT this verb always describes the movement of a body to a place. But in later Greek it came to be used for the assent or consent of the mind. Proserchomai in Matthew - Matt. 4:3; Matt. 4:11; Matt. 5:1; Matt. 8:2; Matt. 8:5; Matt. 8:19; Matt. 8:25; Matt. 9:14; Matt. 9:18; Matt. 9:20; Matt. 9:28; Matt. 13:10; Matt. 13:27; Matt. 13:36; Matt. 14:12; Matt. 14:15; Matt. 15:1; Matt. 15:12; Matt. 15:23; Matt. 15:30; Matt. 16:1; Matt. 17:7; Matt. 17:14; Matt. 17:19; Matt. 17:24; Matt. 18:1; Matt. 18:21; Matt. 19:3; Matt. 19:16; Matt. 20:20; Matt. 21:14; Matt. 21:23; Matt. 21:28; Matt. 21:30; Matt. 22:23; Matt. 24:1; Matt. 24:3; Matt. 25:20; Matt. 25:22; Matt. 25:24; Matt. 26:7; Matt. 26:17; Matt. 26:49; Matt. 26:50; Matt. 26:60; Matt. 26:69; Matt. 26:73; Matt. 27:58; Matt. 28:2; Matt. 28:9; Matt. 28:18; Worshipped (bowed down) (4352) proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo . Proskuneo in Matthew - Matt. 2:2; Matt. 2:8; Matt. 2:11; Matt. 4:9; Matt. 4:10; Matt. 8:2; Matt. 9:18; Matt. 14:33; Matt. 15:25; Matt. 18:26; Matt. 20:20; Matt. 28:9; Matt. 28:17 Norman Geisler - When Critics Ask see page 312 MATTHEW 28:9 —To whom did Christ appear first, the women or His disciples? PROBLEM: Both Matthew and Mark list women as the first ones to see the resurrected Christ. Mark says, “He appeared first to Mary Magdalene” ( 16:9 ). But Paul lists Peter (Cephas) as the first one to see Christ after His resurrection ( 1 Cor. 15:5 ). SOLUTION: Jesus appeared first to Mary Magdalene, then to the other women, and then to Peter. THE ORDER OF THE TWELVE APPEARANCES OF CHRIST -- below is the list of 12 witnesses and the order in which each saw and heard the resurrected Lord (some even touched Him. For full chart see page 312 1. Mary (John 20:10–18) 2. Mary & Women (Matt. 28:1–10) 3. Peter (1 Cor. 15:5) 4. Two Disciples (Luke 24:13–35) 5. Ten Apostles (Luke 24:36–49; John 20:19–23) 6. Eleven Apostles (John 20:24–31) 7. Seven Apostles (John 21) 8. All Apostles (Matt. 28:16–20; Mark 16:14–18) 9. 500 Brethren (1 Cor. 15:6) 10. James (1 Cor. 15:7) 11. All Apostles (Acts 1:4–8) 12. Paul (Acts 9:1–9; 1 Cor. 15:8) C H
Mateus 28
Morris - All authority This constitutes a clear claim to omnipotence and therefore to deity. Jesus Christ was omnipotent Creator in the beginning (John 1:1-3+), but He had laid aside His deity to become man and die for the sin of the world (Philippians 2:5-8+). Now, having become Redeemer as well as Creator, He has again assumed all the attributes of God, as well as those of glorified man. (Borrow The Defender's Study Bible) Spurgeon on all authority - “Power in the hands of some people is dangerous, but power in the hands of Christ is blessed. Oh, let him have all power! Let him do what he will with it, for he cannot will anything but that which is right, and just, and true, and good.” (Our Omnipotent Leader) Bob
Mateus 28
Morris - observe all - Therefore, how can any one profess Christ while rejecting any of His teachings (Biblical inerrancy, literal creation, global Flood)? Christ has ascended back to heaven, but He is present in every believer in the person of the Holy Spirit (John 14:16,17). (Borrow The Defender's Study Bible) Teaching (1321) didasko from dáo = know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. In the 97 NT uses of didasko the meaning is virtually always to teach or instruct, although the purpose and content of the teaching must be determined from the context. John
Mateus 28:19
Morris - Following His steps, we should "walk, even as He walked" (1 John 2:6), even to the cross if that should be His will. We should also love as He loved (John 13:35) and think as He thought (Philippians 2:5). The one who says he abides in Him ought himself to walk in the same manner as He walked. (1John 2:6+) My children (Judaizers were infiltrating their ranks), with whom I am again in labor until Christ is formed in you. (Gal 4:19+) Comment: Note the verb "is formed" which is morphoo which means to change into another form. This Greek word is the root word of our English word metamorphosis, which in biology denotes the change of a caterpillar into a butterfly. So the change Paul has in mind here is not a superficial alteration for show but a vital change that reflects one's new life in Christ. As an aside the Greek morphoo was originally used of artists who shaped material into an image, exactly what the Holy Spirit is doing in the disciple's life as they behold the Word and behave according to the Word (2Cor 3:18+). And we proclaim Him (Christ), admonishing (present tense = continually) every man and teaching (present tense = continually) every man with all wisdom, that we may present every man complete in Christ. And for this purpose also I labor, striving according to His power, which mightily works within me. (Col 1:28-29+) Comment: Paul gives a clear purpose statement - He desired that those he impacted would be growing in Christ-likeness ("complete in Christ"). I exhort (present tense = continually) you therefore (term of conclusion = forces us to look back at the previous passages ~ a great aid to enable us to practice the powerful discipline of Biblical [not mystical] Meditation), be (present imperative = command calling for this to be our lifestyle, not just an occasional occurrence! Has discipleship become your lifestyle or are you an "episodic" [at irregular intervals] disciple?) imitators (mimetes) of me. (1Cor 4:16+) Comment: Webster says that to imitate means to follow as a pattern, model, or example; to be or appear like. The 1828 Webster's (I highly recommend this edition as the definitions are very "bibliocentric") even says in the definition of imitate that "We should seek the best models to imitate, and in morals and piety, it is our duty to imitate the example of our Savior." One who mimes acts a part with mimic gesture and action usually without words. One application is that as disciples of Christ we should let our actions speak louder than our words! How are you doing? Teachers based their whole educational procedure on imitation, as students imitated the behavior of teachers. Slowly the idea developed that people should imitate the gods, a concept Plato taught his disciples. The basic meaning of mimetes is seen in a mime. An English woman went to France to study under the famous mime artist, Marcel Marceau. All day he taught his students how to make the movements of mime, and each evening they went to see him perform. Their performances were marked indelibly by the style of the master. This is an excellent picture of a Christian who imitates the Lord by exposure to Him. As an African chief once said "A good example is the tallest kind of preaching." Jonathan Edwards was so concerned about the example which he set which others might imitate, that he framed the resolve to "never to do anything which I would be afraid to do if it were the last hour of my life." Deffinbaugh explains that "First of all, making disciples necessitated ‘going.’ This commission nullified the previous instruction of our Lord to go only to the Jews (cf. Matthew 10:5-6). Now they were to proclaim the grace of God in the gospel to all nations. Judaism had previously (and reluctantly) granted Gentiles to come the way of the proselyte. Now Jewish believers were to go to the Gentiles with the good news. Going did not come easily to these racially biased men. The racial separatism which once was thought to be a measure of spirituality was now shown to be a hindrance to it (cf. Ephesians 2:20). If the first participle, ‘going’ emphasized the need for an invitation to discipleship, the second participle, ‘baptizing,’ draws our attention to the initiation of men into the life of discipleship. “… baptizing them in the name of the Father and the Son and the Holy Spirit’ (Matthew 28:19b). Those who believe in ‘baptismal regeneration’ (the doctrine which says that we must be baptized in order to be saved) would be quick to leap on this verse to prove their point. Unfortunately, those of us who reject this erroneous doctrine neglect this verse in order to avoid any semblance of their error. Baptism in the New Testament is a rite of initiation. It does not save anyone, for it is a work of man. It is not the cause, but the result of salvation. It does not contribute in any way to one’s salvation; it is a public confession of it. Furthermore, this command is not addressed to the would-be convert; it is given to those who already are disciples, and indeed, men who are apostles. It speaks of the responsibility of the church toward new converts. It implies the proclamation of the gospel of salvation through faith in the shed blood of Jesus Christ for sinners. It implies a genuine faith and conversion to Christ. But it also includes a public profession of faith and a public renouncement of the old way of life and an entrance into a new lifestyle. Baptism summarizes all that is involved in the initiation of a person into the Christian faith. The third participle, ‘teaching,’ capsulizes the continual obligation of the church to instruct the new convert in the way of the Lord. Conversion is the introduction of a person to a personal relationship with Jesus Christ as Savior and Lord. Teaching cultivates this relationship by assisting and encouraging the convert to know Him in a deeper and more intimate way. This process of getting to know Him is life-long (cf. Philippians 3:10), and instruction in the Scriptures is an essential element in this process. ‘Making disciples,’ then, does not refer to some formal structured program intended only for the super-spiritual or an elite company of the committed. It is God’s imperative for every Christian. It involves the initiation and the instruction of every believer into an ever deepening relationship with Jesus Christ. It seeks to make every person a follower of Christ. (What Happened to Discipleship in the Epistles?) Robby Gallaty on make disciples - This solemn charge is generally referred to as the “Great Commission.” In Gospel Centered Discipleship, author Jonathan Dodson labels it the “Gospel Commission” and highlights its three important aspects: • Go—this is the missional (missionary) aspect. Every believer is to participate in taking the gospel to others. • Baptize—this is the relational (family) aspect. Every believer should instruct all who believe upon Christ to announce their relationship with Him and His people through the symbolic act of baptism. • Teach—this is the rational (learner) aspect. Every believer is to teach others about Jesus and how to follow Him. (Quoted by Robby Gallaty) Gallaty asks "So what is disciple-making? We could say that it is intentionally equipping believers with the Word of God through accountable relationships empowered by the Holy Spirit in order to replicate faithful followers of Christ."… Disciple-making was a priority for Jesus and His disciples, and it should be a priority for us now. Bill Hull, a leader in personally obeying the Great Commission, has sounded the clarion call for discipleship over the past twenty years. He rightly insists that understanding “what a disciple is and what a disciple does are top priorities for the church.” (The Complete Book of Discipleship: On Being and Making Followers of Christ) He notes that many churches are carelessly guilty of throwing “the word disciple around freely, but too often with no definition. Perhaps the most common term used by believers in our day is the word Christian. But do you know how many times Christian appears in the Bible? Only three times (Acts 11:26, Acts 26:28; 1 Peter 4:16). In its two occurrences in Acts, which present the history of the term, it is used in a derogatory fashion. In fact, Christian was likely coined as a term of derision. Those who despised Christ displayed their disgust for His followers by calling them “Christians.” It wasn’t until years after Christ’s ascension that the term was used in a positive light. On the other hand, the term “disciple” appears 269 times in the New Testament, with 238 of those occurring in the four Gospels (the root word is used 281 times in the New Testament and 250 times in the Gospels alone). Why is this so important? The answer is because Christ did not come to make Christians; He came to make disciples. Immediately before leaving this world to return to heaven, He commanded us—His disciples—to carry on that work in His absence. But before a person can make disciples, he or she must first be a disciple. What does it mean to be a disciple? At the very core, a disciple is a learner, one who is set on growing and developing. In nearly every sphere of life, people learn specific skills from someone else who has developed those skills. An electrical certification is attained only after an extensive apprenticeship with a more experienced electrician. When a prospective doctor finishes medical school, she invests several years in a residency, a time of shadowing an experienced physician. If a psychiatrist bases his practice on the teachings of Sigmund Freud, we might say he is a disciple of Freud. If a musician, following the methods of Winston Marsalis, plays jazz in the same style, we might comment that he is a disciple of Winston Marsalis. This concept of learning directly through the expertise and experience of another is the foundation of what Jesus envisioned when He used the term “disciple.” Illustration of the Modern Church's Abandonment of Jesus Command to Make Disciples - In 1983 a 50 year old tradition was quietly dropped by the U.S. House of Representatives. The tradition involved the annual reading of George Washington’s FAREWELL ADDRESS on the occasion of his birthday. Democratic and Republican leaders decided it was useless to continue to read the lengthy address to a mostly empty chamber. “It’s too bad,” said a GOP aide, “but it’s time for this to be consigned to the dust bin.” The Calgary Herald had this note “In past years, it was almost holy writ that the address must be read. Through war and storm for half a century, a member of each chamber has been chosen to read the address.” The newspaper went on to say that “Nobody listens to Washington’s farewell address.” Tragically something parallel to this has taken place in the church of Jesus Christ! Fewer and fewer older believing men are heeding Christ’s farewell message to intentionally make disciples of younger men. Jesus' command to His own disciples was crystal clear - Make disciples as you go into all the nations with the Gospel, baptizing them and teaching them to obey the Gospel. (Paraphrase of Mt 28:19-20) Gregg Ogden writes that "We will not make disciples through methods of mass production that attempt shortcuts to maturity. Robert Coleman clarifies the challenge: "One must decide where he wants his ministry to count—in the momentary applause of popular recognition or the reproduction of his life in a few chosen men who will carry on his work after he has gone." (Discipleship Essentials) Dawson Trotman - (See Born to Reproduce) In 1948 I was in Germany for six days. I had been put in touch with Colonel Paul Maddox, Chief of Chaplains for all of Europe, and through his recommendation to the Commanding General I got into Germany. I invited fifty German fellows to meet with me for three days, and twenty-five of them came. I talked to them every evening for three hours beginning to lay before them the Great Commission and the idea that I felt Germany not only needed to hear the Gospel, but that Germans themselves needed to obey the Great Commission by sending missionaries (to make disciples)… Then finally near the end one fellow, a little older than the rest and with almost a bitter expression on his face, got up and said, “Mr. Trotman, you in America have never had an occupation force in your land. You don’t know what it is to have soldiers of another country roaming your streets. Our souls are not our own.” I responded, “The disciples lived at the time Jesus Christ lived and their souls weren’t their own. The Roman soldiers were in charge.” Then it dawned on me in a way I had never considered before that when Jesus Christ sent the eleven out, He let a situation exist which was so bad that there could never be a worse one. No printing presses, no automobiles, no radios, no television, no telephones, no buildings, not one single church, no uniforms, nothing for the vestry … He didn’t even leave them a little emblem. He left them only a job to do, but with it He said, “All power is given unto Me in heaven and in earth. Go ye therefore … “ What does the “therefore” mean? It means, “I have the power to give you the order and I have the power to back you to the hilt.” He has all power in heaven and earth … not just heaven, but in the earth; all power, not part of the power, but all power, which means power over the Romans and power over the Communists. Earlier Jesus Christ had said to this same little group, “Truly, truly, I say to you, he who believes in Me... “ He that what? “believes in Me, the works that I do shall he do also; and greater works than these shall he do.” (John 14:12) Do you believe that statement is true? Or must you say that for a moment it makes you stop to wonder. Could it possibly be true that the Son of God would say to a human being, “The things that I do, you shall do, and greater things than these you shall do”? I believe with all my heart that the reason so many wonderful Christians don’t accomplish more in their lives is they don’t believe Jesus meant what He said. They have never come to the place where they believe that the all-powerful One who commissioned them could enable them to do these greater works. The last thing He said was, “All power is given unto Me. I’m giving you your orders now. Go and teach all nations and see that every created being hears the Word.” (The Need of the Hour - Dawson Trotman) Related Resources: Make Disciples 1 Make Disciples 2 Make Disciples 3 Make Disciples 4 Make Disciples 5 Make Disciples 6 Make Disciples 7 Make Disciples 8 All nations (panta ta ethne) - Parallels Acts 1:8 (see earlier discussion under "Go") As with the verb "go," the verb baptizing although in the form of an aorist participle does carry the sense of the imperative (a command). Baptizing (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore. Figuratively, baptizo pictures the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition. In this sense baptizo means to be identified with. James Montgomery Boice helps understand this figurative meaning of baptizo writing that "The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be 'dipped' (bapto) into boiling water and then 'baptised' (baptizo ) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism… mere intellectual assent is not enough. There must be a union with Him, a real change, like the vegetable to the pickle!" (Bolding added) So while baptism speaks of identification and union with Christ, in this context clearly Jesus has literal water baptism in mind. But even then it must be emphasized that the water baptism is but a symbol of what has already transpired at conversion when one was baptized with the Spirit (1Cor 12:13, cf Ro 8:9). In the Name of the Father and the Son and the Holy Spirit - How often skeptics say Jesus never claimed deity. Wrong! This verse is a clear affirmation of His deity, for Jesus places Himself on a level with God the Father and God the Spirit. Why do I say that? The noun Name is singular not plural implying oneness in the Members of the Trinity. And another thing skeptics (or Oneness Pentecostalism) say is that the word "Trinity" is never found in Scripture. But of course this statement by Jesus is clear evidence for the trinity of God, the One God Who subsists in three Persons Father, Son, and Holy Spirit. Each of the three is distinguished from the others. Each possesses all the divine attributes. And yet in the mystery of mysteries the three are one. Many attempt illustrations but none are perfectly satisfactory. Related Resource: What does the Bible teach about the Trinity? Trinity by Wayne Grudem In Matthew 28:20 Jesus adds teaching which is vital to make disciples. Teaching is in the present tense emphasizing the vital importance that disciples who make disciples are to be continually teaching those they disciple! Teaching (1321)(didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. In Scripture to teach means to pass on the truth about the Word of God, the God of the Word and the faith of the saints, with the goal of influencing the understanding and stimulating obedience to the truth taught and resultant Spirit energized transformation and Christ-likeness. The essence of a disciple in fact is that he or she is a learner. The teacher teaches and the disciple hears and processes what is heard so that this truth affects his or her innermost being. Ultimately the purpose of didasko is to shape the will of the one taught. To teach means to cause to know, to help one to learn, to impart knowledge or skill, or to carry out the activity of instructing by precept or by practice. To teach is distinguished from to preach, the latter emphasizing the proclamation of the gospel to the non-Christian world. Teaching of sound doctrine is vital to stability of one's faith and spiritual growth and stability of one's faith, this vital role being clearly validated by our Lord Jesus Christ who was called Rabbi or Teacher more than any other name -- in fact the some 45 of the 58 NT uses of the Greek word for teacher (didaskalos) are used of Jesus (most of these referring to public teaching). In addition 47 of 97 occurrences of didasko are used in the Gospels to describe the activity of Jesus. John
Mateus 28:19
Morris says, “We cannot really comprehend this with our minds, but we can believe it and rejoice with our hearts.” (“The Wonderful Truth of the Trinity,” by Henry Morris at http://www.irc.org/article/2494.) It fact, it is brilliant. No human being would have come up with this idea. In all the eons of human history, in the records of ancient mythologies and legends, in the formation of major religions and deviant cults, in all the philosophies that have ever been articulated—no one, no human being, has ever come up with such an idea. It is beyond human imagination. It is a revealed truth from the realms of heaven shown to us in Scripture alone. And yet… And yet, if we look carefully at the creation, we can see reverberations of the Trinity everywhere. The very nature of the Trinity is reflected in all reality. It’s reflected in our forms and functions and attitudes and actions. It’s reflected in the very nature of the cosmos and the very nature of the church. For example, the reality of the Triune God established the pattern we see throughout all the creation as it relates to the entire actuality of unity with diversity. What do you have in the Trinity? You have unity in diversity. There is one God, and that one God is one in nature, one in essence. God is union and God is united and God is one. Yet there is diversity within the Trinity. The Father is different from the Son, and the Son is different from Spirit, and the Spirit is different from the Father. Unity with diversity. Now, look at the creation. The nature of God is reflected in what He has created. Last week, I was with friends in West Virginia who had a new puppy. It was a little white Maltese, and it ran around like a living cotton ball. And I thought of how similar that Maltese is to a Great Dane. They both have four legs and they both think like a dog and they both bark and they both like to take their tongues and lick your skin and they can both bite. Yet how different they are. Look at the stars. As we peer upward into the heaven, they all look alike—tiny twinkling distant lights against the black velvet of space. And each one is alike, yet each one is different. Look at your garden full of different vegetables or your orchard with different kinds of trees bearing fruits. Look at human beings. Most of us have two legs and two eyes and two ears and we tend to walk upright and speak intelligible language and have various emotions; and yet how different we all are from one another. What if we were all the same? What if we looked alike and thought alike and dressed alike and talked alike? But what does Genesis 1:26 say? “Then God said, ‘Let us make man in our image, in our likeness.’” That verse has very many implications, but one of them is this—unity with diversity. Just as God is One and yet Three, so we are one and yet many. And look at the church. Let me show you what Paul has to say about this in Ephesians 4: As a prisoner of the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit—just as you were called to one hope when you were called—one Lord, one faith, one baptism; one God and Father of all, who is over all and through all. There’s the unity. There is one God, and so His creation, His people, and His church is one—united, one body even as there is one God. The unity of the church reflects the very intrinsic, eternal unity of God. But unity does not me monotony. There is diversity: But to each one of us grace has been given as Christ apportioned it. This is why it says; “When He ascended on High, He led captives in His train and gave gifts to men.” (What does “He ascended” mean except that He also descended to the lower, earthly regions? He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) It was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure and fullness of Christ. So there is one body but we have many different gifts and we are all different—yet we are one. And by the way, did you notice how the Trinity jumps out at you in this passage from Ephesians? There is one God and one Father who is over all. There is one Christ who bestows spiritual gifts on His church. And there is one Spirit who preserves the unity of the body. Whenever you see the stars in the sky, the animals of the field, the vegetables in the garden, the people at church—realize God’s Triune nature is reflected in all of His creation. The universe is the way it is because God is the way He is. He is Three and yet One—One and yet Three. There is unity and there is diversity within the Godhead, and the creation reflects the Creator. Christianity is the only faith system in the world that understands and articulates this. It’s what makes the Christian faith unique. It’s easy to state but impossible to understand. And that brings us to the poem: Praise God from whom all blessing flow, Praise Him all creatures here below. Praise Him above, ye heavenly host. Praise Father, Son, and Holy Ghost.