Mateus 28
Warren Wiersbe · Citado em PreceptAustin
Mateus 28
Wiersbe - We must never underestimate the importance of the resurrection of Jesus Christ. The world believes that Jesus died, but the world does not believe that He arose from the dead. Peter's message at Pentecost emphasized the Resurrection. In fact, it is emphasized throughout the Book of Acts. What is the significance of the Resurrection? It proves that Jesus is God's Son. Jesus stated that He had authority to lay down His life and to take it up again (John 10:17-18). It verifies the truth of Scripture. Both in the Old Testament and in the teaching of Jesus, His resurrection is clearly taught (see Pss. 16:10; 110:1). If Jesus had not come out of the tomb, then these Scriptures would not be true. It assures our own future resurrection. Because Jesus died and rose again, we shall one day be raised to be like Him (1 Thes. 4:13-18). In fact, the entire structure of the Christian faith rests on the foundation of the Resurrection. If we do away with His resurrection, we have no hope. It is the proof of a future judgment. "Because He hath appointed a day, in the which He will judge the world in righteousness by that man who He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead" (Acts 17:31). It is the basis for Christ's heavenly priesthood. Because He lives by the power of an endless life, He is able to save us "to the uttermost" (Heb. 7:23-28). He lives to intercede for us. It gives power for Christian living. We cannot live for God by our own strength. It is only as His resurrection power works in and through us that we can do His will and glorify His name (see Rom. 6:4). It assures our future inheritance. Because we have a living hope, we can experience hopeful living. A dead hope grows weaker and weaker before it eventually dies. But because Jesus Christ is alive, we have a glorious future (see 1 Peter 1:3-5). Whenever God's people gather on the Lord's Day they bear witness that Jesus is alive and that the church has received spiritual blessings. When the followers of the Lord gathered that first Lord's Day, they were discouraged and defeated. (Bible Exposition Commentary) Sabbath (4521) sabbaton from shabath - 07676 = to cease from work, intermission - see note on shabath) meant literally strictly ceasing from labor and then rest. It was the seventh day of the week (Saturday), beginning with sundown Friday evening and ending at sundown Saturday evening (Jn 19.31), marked by rest from work and by special religious ceremonies for the Jews (Mt 12:8; Mk 2:27f; Lk 6:7, 9; Jn 5:9f, 18; Acts 1:12; 13:27, 44). Sabbath was also used to refer to a week (Mk 16:2, 9; Lk 18:12; 1 Cor 16:2). Sabbaton was combined into phrases -- (on) every Sabbath (Acts 13.27); a Sabbath day's journey, i.e. 2,000 cubits or paces, about 800 meters or 875 yards, denoting the distance the traditional law allowed a Jew to travel on the Sabbath (Acts 1.12). BORROW Kittel's Theological Dictionary of the New Testament (TDNT) pages 988, 990-991, 992 FOR 4 PAGE DISCUSSION ON SABBATON Bob
Mateus 28
Wiersbe - The remarkable change in the early believers is another proof of His resurrection. One day they were discouraged and hiding in defeat. The next day they were declaring His resurrection and walking in joyful victory. In fact, they were willing to die for the truth of the Resurrection. If all of this were a manufactured tale, it could never have changed their lives or enabled them to lay down their lives as martyrs. There were over 500 witnesses who saw Jesus alive at one time (1 Cor. 15:3-8). These appearances of the risen Christ were of such a nature that they could not be explained as hallucinations or self-deception. The people who saw Him were surprised. It would have been impossible for over 500 people to suffer hallucinations at the same time. Even the Apostle Paul, who was an enemy of the church, saw the risen Christ; that experience transformed his life (Acts 9). The existence of the church, the New Testament, and the Lord's Day add further proof that Jesus is alive. For centuries, the Jews had been God's people, and they had honored the seventh day, the Sabbath. Then a change took place: Jews and Gentiles united in the church and became God's people; they met on the first day of the week, the Lord's Day. The New Testament is a lie if Jesus is dead, for every part of it points to a risen Christ. Of course, Christians have experienced His resurrection power in their own lives. While the inward, subjective experience alone would not prove our Lord's historic resurrection, when combined with the other evidences, it adds great weight to the case. Still it is possible for people to be self-deluded. "Believers" in all kinds of cults will claim their way is true because of what they have experienced. But Christians have the weight of church history, Scripture, and dependable witnesses to back up their own personal experiences of faith. (Bible Exposition Commentary) Bob
Mateus 28
Wiersbe - While the believers were worshiping the living Christ, the unbelievers were plotting to destroy the witness of the resurrection of Jesus Christ. By now, some of the soldiers had realized that they were in a desperate plight. The Roman seal had been broken, the stone had been rolled away, and the body was not in the tomb. For a Roman soldier to fail in his duty was an offense punishable by death (Acts 12:19; 16:27-28). But the soldiers were shrewd: They did not report to Pilate or to their superior officers; they reported to the Jewish chief priests. They knew that these men were as anxious to cover up the miracle as were the soldiers themselves! Between the chief priests, the elders, and the soldiers, they put together a story that would explain the empty tomb: The body was stolen. By examining this story, we see that it actually proves the resurrection of Jesus Christ. If Jesus' body was stolen, then it was taken either by His friends or His enemies. His friends could not have done it since they had left the scene and were convinced that Jesus was dead. His enemies would not steal His body because belief in His resurrection was what they were trying to prevent. They would have defeated their own purposes if they had removed His body. And, if they had taken it, why did they not produce it and silence the witness of the early church? Anyone who stole the body would have taken the body in the grave clothes. Yet the empty grave clothes were left in the tomb in an orderly manner. This was hardly the scene of a grave robbery. (Bible Exposition Commentary) (Bolding added)
Mateus 28
Wiersbe - Mark Twain once wrote that a lie can go around the world while truth is still lacing up her boots. There is something in human nature that makes it easy for people to believe lies. It was not until the coming of the Spirit at Pentecost, and the powerful witness of the Apostles, that the Jews in Jerusalem discovered the truth: Jesus Christ is alive! Any sincere person who studies this evidence with an open heart will conclude that the resurrection of Jesus Christ is a historic fact that cannot be refuted. (Bible Exposition Commentary) Henry Morris on among the Jews - The willfulness of unbelief is set forth in its stark ugliness here. The soldiers on watch knew beyond doubt that Christ was risen. They had felt the great earthquake and seen the fearful angel break the seal and roll away the stone (Matthew 28:2-4). They knew the body was gone, and they also knew the disciples could not have stolen the body. The chief priests knew all this too, and they had been so concerned about the possibility of the resurrection or theft of Christ's body that they had persuaded the governor to seal the tomb and set the guard. The soldiers were entrusted with the tomb's security under penalty of death, but they were helpless against the mighty angel. Despite all this, the greed of the soldiers and the hatred of the priests were so great that they were willing to spread the absurd lie that the disciples had stolen the body. Furthermore, the Jews as a whole were apparently quite willing to believe the impossible story. The whole city knew Jesus had been crucified and buried; they also knew the tomb was empty. If they were to reject the truth of the resurrection, they seemed to have no other choice except to say the body was stolen--despite evidence to the contrary, such as the massive stone, the Roman seal and the heavy guard. As time went on, however, and the disciples vindicated their honesty by their willingness to suffer persecution and even death for their testimony, it became absolutely certain that this story was nothing but a desperate fabrication. (Borrow The Defender's Study Bible and here) (bolding added) A T Robertson on the soldier's lie and leaders bribe - They lived up to their bargain and this lie lives on through the ages. Justin Martyr (Dialogue with Trypho scroll down to 108) accuses the Jews of spreading the charge. Widely spread (1310)(diaphemizo from dia = through, dispersion + phemizo = to spread a report) means to spread a rumor, to divulge, to advertise. Used of spreading Jesus' fame (Mt 9:31). Of news or a report that is spread abroad. Disseminate. Make know by word of mouth. Diaphemizo - 3v - spread...around(1), spread the news(1), widely spread(1). Matt. 9:31; Matt. 28:15; Mk. 1:45. No uses in Septuagint. Justin Martyr: And though all the men of your nation knew the incidents in the life of Jonah, and though Christ said among you that He would give the sign of Jonah, exhorting you to repent of your wicked deeds at least after He rose again from the dead, and to mourn before God as did the Ninevites, in order that your nation and city might not be taken and destroyed, as they have been destroyed; yet you not only have not repented, after you learned that He rose from the dead, but, as I said before you have sent chosen and ordained men throughout all the world to proclaim that a godless and lawless heresy had sprung from one Jesus, a Galilæan deceiver, whom we crucified, but his disciples stole him by night from the tomb, where he was laid when unfastened from the cross, and now deceive men by asserting that he has risen from the dead and ascended to heaven. Moreover, you accuse Him of having taught those godless, lawless, and unholy doctrines which you mention to the condemnation of those who confess Him to be Christ, and a Teacher from and Son of God. Besides this, even when your city is captured, and your land ravaged, you do not repent, but dare to utter imprecations on Him and all who believe in Him. Yet we do not hate you or those who, by your means, have conceived such prejudices against us; but we pray that even now all of you may repent and obtain mercy from God, the compassionate and long-suffering Father of all. (Source: Dialogue with Trypho 108) Matthew 28:16 But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. KJV Matthew 28:16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. BGT Matthew 28:16 Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, NET Matthew 28:16 So the eleven disciples went to Galilee to the mountain Jesus had designated. CSB Matthew 28:16 The 11 disciples traveled to Galilee, to the mountain where Jesus had directed them. ESV Matthew 28:16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. NIV Matthew 28:16 Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. NLT Matthew 28:16 Then the eleven disciples left for Galilee, going to the mountain where Jesus had told them to go. NRS Matthew 28:16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. NJB Matthew 28:16 Meanwhile the eleven disciples set out for Galilee, to the mountain where Jesus had arranged to meet them. NAB Matthew 28:16 The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them. YLT Matthew 28:16 And the eleven disciples went to Galilee, to the mount where Jesus appointed them, MIT Matthew 28:16 The eleven disciples went into Galilee to the mountain where Jesus directed them. the eleven: Mk 16:14 Jn 6:70 Ac 1:13-26 1Co 15:15 went: Mt 28:7,10 26:32 Matthew 28 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:32 “But after I have been raised, I will go ahead of you to Galilee.” Mark 16:7 “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.’” THE ELEVEN OBEY THE MESSAGE CONVEYED BY THE WOMEN John MacArthur makes an important comment on this closing section - If a Christian understands all the rest of the gospel of Matthew but fails to understand this closing passage, he has missed the point of the entire book. This passage is the climax and major focal point not only of this gospel but of the entire New Testament. It is not an exaggeration to say that, in its broadest sense, it is the focal point of all Scripture, Old Testament as well as New. This central message of Scripture pertains to the central mission of the people of God, a mission that, tragically, many Christians do not understand or are unwilling to fulfill. It seems obvious that some Christians think little about their mission in this world, except in regard to their own personal needs. They attend services and meetings when it is convenient, take what they feel like taking, and have little concern for anything else. They are involved in the church only to the extent that it serves their own desires. It escapes both their understanding and their concern that the Lord has given His church a supreme mission and that He calls every believer to be an instrument in fulfilling that mission....The supreme way in which God chose to glorify Himself was through the redemption of sinful men, and it is through participation in that redemptive plan that believers themselves most glorify God. (See Matthew Commentary) THOUGHT - When was the last time you shared to Gospel with a lost sinner? Have you ever shared to Gospel with another person? Do not miss out on your opportunity of a lifetime to share the Good News with sinners otherwise destined for eternal punishment and separation from their Creator! Jesus commanded us to "store up (present imperative see our need to depend on the Holy Spirit to obey) for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also." (Mt 6:20-21+) Dearly beloved of God, this command from our Lord Jesus Christ begs the question - where is your heart, on earth or in heaven? Every believer should strive to be living daily with "Vertical Vision," remembering that there is coming a day in eternity with "we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad (worthless, useless, of no eternal value)." (2Co 5:10+) Let me quote Dr MacArthur again to emphasize the importance of our present short lives on earth - If God’s primary purpose for the saved were loving fellowship, He would take believers immediately to heaven, where spiritual fellowship is perfect, unhindered by sin, disharmony, or loneliness. If His primary purpose for the saved were the learning of His Word, He would also take believers immediately to heaven, where His Word is perfectly known and understood. And if God’s primary purpose for the saved were to give Him praise, He would, again, take believers immediately to heaven, where praise is perfect and unending. There is only one reason the Lord allows His church to remain on earth: to seek and to save the lost, just as Christ’s only reason for coming to earth was to seek and to save the lost. “As the Father has sent Me,” He declared, “I also send you” (John 20:21). Therefore, a believer who is not committed to winning the lost for Jesus Christ should reexamine his relationship to the Lord and certainly his divine reason for existence. Fellowship, teaching, and praise are not the mission of the church but are rather the preparation of the church to fulfill its mission of winning the lost. (See The MacArthur New Testament Commentary) But - Great term of contrast, marking an "about face" from evil and lies for the deceived and deceiving Jewish leaders, to light and joy for the eleven disciples that the Light of the world is alive. The eleven disciples (mathetes) proceeded (poreuo - set out for, traveled) to Galilee, to the mountain (oros) which Jesus (Iesous) had designated (tasso - directed, "had arranged to meet them") - The eleven respond in obedience to Jesus' instructions. Keep in mind that they had already seen the risen Christ in Jerusalem (Jn 20:19-25+ possibly in the Upper Room, 8 days later = Jn 20:26-29+). Somehow the eleven knew the specific mountain Jesus had designated (Mt. 26:32; Mt 28:7,10), but we have no idea which mountain this was (which is good for if we knew, that mountain would probably have become a "holy shrine!") It would have taken the eleven about 7 days to travel from Jerusalem to Galilee. It is also interesting that a number of commentators do not limit Jesus' great commission to just the eleven disciples but feel this may have also included the "more than 500" described by Paul (1Co 15:6+). The eleven - 6x referring to the disciples - Matt. 28:16; Mk. 16:14; Lk. 24:9; Lk. 24:33; Acts 1:26; Acts 2:14 The eleven made themselves available to their Lord to hear His final Great Commission. Whether they knew the axiom or not, their actions were a testament to the truth that concerned, the greatest ability is availability. Stated another way, God wants our availability, not our ability. The words of the old hymn are apropos "Take my life and let it be consecrated, Lord, to thee." Take my life and let it be consecrated, Lord, to thee. Take my moments and my days; let them flow in endless praise, let them flow in endless praise. Take my hands and let them move at the impulse of thy love. Take my feet and let them be swift and beautiful for thee, swift and beautiful for thee. Take my voice and let me sing always, only, for my King. Take my lips and let them be filled with messages from thee, filled with messages from thee. Take my silver and my gold; not a mite would I withhold. Take my intellect and use every power as thou shalt choose, every power as thou shalt choose. Take my will and make it thine; it shall be no longer mine. Take my heart it is thine own; it shall be thy royal throne, it shall be thy royal throne. Take my love; my Lord, I pour at thy feet its treasure store. Take myself, and I will be ever, only, all for thee, ever, only, all for thee. Matthew Henry's Concise - Mt 28:16-20. This evangelist passes over other appearances of Christ, recorded by Luke and John, and hastens to the most solemn; one appointed before his death, and after his resurrection. All that see the Lord Jesus with an eye of faith, will worship him. Yet the faith of the sincere may be very weak and wavering. But Christ gave such convincing proofs of his resurrection, as made their faith to triumph over doubts. He now solemnly commissioned the apostles and his ministers to go forth among all nations (Mt 28:19). The salvation they were to preach, is a common salvation; whoever will, let him come (Ro 10:13, 11), and take the benefit; all are welcome to Christ Jesus. Christianity is the religion of a sinner who applies for salvation from deserved wrath and from sin (Eph 2:1, 2, 3); he applies to the mercy of the Father (1Pe 1:3), through the atonement of the incarnate Son (1Jn 2:2), and by the sanctification of the Holy Spirit (1Pe 1:1-2), and gives up himself to be the worshipper and servant of God, as the Father, Son, and Holy Ghost, three Persons but one God (2Co 13:14), in all his ordinances and commandments. Baptism is an outward sign of that inward washing, or sanctification of the Spirit, which seals and evidences the believer's justification (Eph 1:13-14). Let us examine ourselves (2Co 13:5), whether we really possess the inward and spiritual grace of a death unto sin (Ro 6:11), and a new birth unto righteousness (Jn 3:3), by which those who were the children of wrath (Col 3:6) become the children of God (1Jn 3:1). Believers shall have the constant presence of their Lord always; all days, every day (Heb 13:5-6). There is no day, no hour of the day, in which our Lord Jesus is not present with his churches and with his ministers; if there were, in that day, that hour, they would be undone. The God of Israel (Ex 5:1), the Saviour, is sometimes a God that hideth himself, but never a God at a distance. To these precious words Amen is added. Even so, Lord Jesus, be thou with us and all thy people; cause thy face to shine upon us (Nu 6:25), that thy way may be known upon earth, thy saving health among all nations (Ps 73:28). Designated (appointed, determined) (5021) tasso means to place, to draw up in order, to arrange in place, assign or dispose to a certain position, order or lot or to a particular task. To ordain or to designate. In relation to a properly assigned authority tasso means = be instituted, be appointed, be established (as here in Ro 13:1). Tasso is used in determining a fixed time or course of events (Mt 28:16, Acts 28:23). Tasso can convey the idea of devoted in some context (1Cor 16:15), of doing something regularly and devotedly. Mountain (3735)(oros) [orology, science of mountains] refers to a mountain, hill (Matt. 5:1, 14; 8:1; Luke 19:29; 21:37; Acts 1:12; 7:30; Rev. 6:15). In the pl., tá órē (Matt. 18:12; 24:16; Mark 5:5, 11; 13:14; Luke 21:21; 23:30; Rev. 6:15, 16; Sept.: Isa. 13:4) Complete Word Study Dictionary, The - The Complete Word Study Dictionary – New Testament. Oros - 63x/63v - hill(2), mount(3), Mount(15), mountain(31), mountains(12). Matt. 4:8; Matt. 5:1; Matt. 5:14; Matt. 8:1; Matt. 14:23; Matt. 15:29; Matt. 17:1; Matt. 17:9; Matt. 17:20; Matt. 18:12; Matt. 21:1; Matt. 21:21; Matt. 24:3; Matt. 24:16; Matt. 26:30; Matt. 28:16; Mk. 3:13; Mk. 5:5; Mk. 5:11; Mk. 6:46; Mk. 9:2; Mk. 9:9; Mk. 11:1; Mk. 11:23; Mk. 13:3; Mk. 13:14; Mk. 14:26; Lk. 3:5; Lk. 4:29; Lk. 6:12; Lk. 8:32; Lk. 9:28; Lk. 9:37; Lk. 19:29; Lk. 19:37; Lk. 21:21; Lk. 21:37; Lk. 22:39; Lk. 23:30; Jn. 4:20; Jn. 4:21; Jn. 6:3; Jn. 6:15; Jn. 8:1; Acts 1:12; Acts 7:30; Acts 7:38; 1 Co. 13:2; Gal. 4:24; Gal. 4:25; Heb. 8:5; Heb. 11:38; Heb. 12:20; Heb. 12:22; 2 Pet. 1:18; Rev. 6:14; Rev. 6:15; Rev. 6:16; Rev. 8:8; Rev. 14:1; Rev. 16:20; Rev. 17:9; Rev. 21:10 Gilbrant - Classical Greek - This word appears throughout the history of the Greek language, its usage extending from Homer, through the classical era, into Xenophon (Fourth Century B.C.), the Epistle of Aristeas (Second Century B.C.), the Septuagint (Third Century B.C.), Josephus and Philo (First Century A.D.), and down to modern Greek. Oros, “mountain,” is neuter and should not be confused with the masculine word of the identical spelling meaning the “whey” of milk, nor with horos, “boundary, limit, frontier.” In antiquity mountains, perhaps because of their great size, were revered in many cultures. The exterior and peaks could be considered the abode of the gods. For example, in Asia Minor the worship of Cybele, the Great Mother, was usually associated with a mountain (Foerster, “oros,” Kittel, 5:478). Also, in Ugaritic mythology Mount Zaphon was the abode of Baal (Brown, “Wilderness,” Colin Brown, 3:1009); and of course, the famous Mount Olympus was the home of the Greek pantheon. In addition, the Mesopotamian ziggurat was perhaps a representation of a mountain, an attempt to bring the abode of the gods within the reach and sphere of man. The temple of Enlil, the Sumerian wind god, was called “mountain house” (Foerster, “oros,” Kittel, 5:477). The interior of mountains was also seen as the abode of spirits, and the netherworld could have been pictured as residing under the mountains. Septuagint Usage - In the Septuagint oros translates har, “mountain, hill.” Mountains were compared with the power of God (Psalm 90:2 [LXX 89:2]) and could be used to give a sense of God’s nearness (Exodus 17:9). They were a place of refuge (Judges 6:2) and were used for beacons (Isaiah 13:2). Eschatological expectation is also symbolized by mountains that “drop sweet wine” (Amos 9:13). Very little of the “mountain mythology” found in other cultures appears in the Old Testament. It was not until the pseudepigraphal writings of the Second and First Centuries B.C. that this concept was revived. That oros is found in the papyri, representing “desert, desert burial place,” and “desert monastery,” can be understood when it is considered that these papyri originated in Egypt. There the desert on either side of the Nile valley is reached by traveling through mountains. Mountains and desert are thus equated (see Wilson, Intellectual Adventure of Ancient Man, Egypt, p.38). It is only in Egypt that oros refers to the desert as a place of burial (Liddell-Scott). New Testament Usage - Interestingly, the Hebrew word har shares with its Grecian counterpart a vagueness foreign to English language precision in dividing between high mountains and low-lying hills. Such detail had to be supplied by adding an additional adjective. For example, Matthew 17:1 describes the scene of the Transfiguration as upon “a high mountain,” and Matthew 4:8 says that the devil took Jesus “up into an exceeding high mountain.” Of the 65 New Testament appearances of this word, the King James translators elected to render almost all as “mountain” or “mount,” while using the word “hill” on only three occasions (Matthew 5:14, “a city...on a hill”; Luke 4:29, “led him unto the brow of the hill” [Nazareth]; Luke 9:37, “when they were come down from the hill” [of transfiguration]). Here the KJV translation refers to the very same elevation called a “hill” in Luke 9:37 as a “mountain” in 9:28, showing that in this case the translators preferred a variety of vocabulary, and were not distinguishing as to the height of the mounds. Modern English usage differentiates clearly between a hill, with a gradual ascent and a lower altitude, and a mountain, which is high, often steep and jagged. But the Biblical reader must avoid reading modern definitions or differences into the sacred accounts which use this general word. The famed Sermon on the Mount begins in Matthew 5:1 with “he went up into a mountain,” with Luke 6:17 specifying, “And he came down with them, and stood in the plain.” There is no contradiction between Matthew’s account and Luke’s. Luke portrayed Jesus coming off of the upper height of what was probably an expansive rising ridge and situating himself on (literally) “a place level.” The supposition of some that there were two separate sermons, one on “the mount” and another “Sermon on the Plain,” is unnecessary and an over-distinction on oros which here represents most probably a rolling-hill topography of rises and troughs so characteristic of the Galilean hill country. Christ spoke figuratively of removing a “mountain,” portraying the power of God in response to faith and prayer to do away with great obstacles that human effort alone could not conquer (Matthew 17:20; 21:21; 1 Corinthians 13:2). Likewise, Jesus pictured the testimony of a believer by saying, “A city that is set on a hill cannot be hid” (Matthew 5:14). (Complete Biblical Library) Oros in Septuagint - Gen. 7:19-20; 8:4-5; 10:30; 12:8; 14:6; 19:17,19,30; 22:2,14; 31:21,23,25,54; 36:8-9; 49:26; Exod. 3:1,12; 4:27; 9:5; 15:17; 18:5; 19:2-3,11-14,16-18,20,23; 20:18; 24:4,12-13,15-18; 25:9,40; 26:30; 27:8; 31:18; 32:1,12,15,19; 33:6; 34:1-4,29,32; Lev. 7:38; 19:26; 25:1; 26:46; 27:34; Num. 3:1; 10:33; 13:17; 14:40,44-45; 20:19,22-23,25,27-28; 21:4; 23:7,9; 27:12-13; 28:6; 33:32-33,37,39,41,47-48; 34:7-8; Deut. 1:2,6-7,19-20,24,41,43-44; 2:1,3,5,36; 3:12,25; 4:11,15,48; 5:4-5,22-23; 8:7,9; 9:9-10,15,21; 10:1,3-5,10; 11:29; 12:2; 27:4,12-13; 32:22,49-50; 33:2,15; 34:1; Jos. 2:23; 8:24,30; 11:3,16-17,21; 12:1,5,7-8; 13:5,11,19; 14:12; 15:8-11; 17:15-16; 18:12,14,16; 19:47,50; 20:7; 21:11,42; 24:4,30,33; Jdg. 1:19,34-35; 2:9; 3:3,27; 4:5-6,12,14; 5:5; 6:2; 7:3,24; 9:7,25,36,48; 10:1; 11:37-38; 12:15; 16:3; 17:1,8; 18:2,13; 19:1,16,18; 1 Sam. 1:1; 9:4; 13:2; 14:22-23; 17:3; 23:14-15,26; 25:20; 26:13,20; 31:1,8; 2 Sam. 1:6,21; 13:34; 16:13; 20:21; 21:9; 1 Ki. 2:35; 4:8; 5:15; 11:43; 12:24-25; 16:24; 18:19-20; 19:8,11; 20:23,28; 22:17; 2 Ki. 1:9; 2:16,25; 4:25,27; 5:22; 6:17; 19:23,31; 23:13; 1 Chr. 4:42; 5:23; 6:67; 10:1,8; 12:8; 2 Chr. 2:2; 3:1; 13:4; 15:8; 18:16; 19:4; 20:10,22-23; 27:4; 30:10; 33:15; Neh. 2:6; 8:15; 9:13; Job 5:6; 9:5; 14:18; 18:4; 24:8; 28:9; 29:6; 39:8; 40:20; Ps. 2:6; 3:4; 11:1; 15:1; 18:7; 24:3; 36:6; 42:6; 43:3; 46:2-3; 48:1-2,11; 50:10; 65:6; 68:15-16; 72:3,16; 74:2; 75:6; 76:4; 78:54,68; 80:10; 83:14; 87:1; 90:2; 95:4; 97:5; 98:8; 99:9; 104:6,8,10,13,18,32; 114:4,6; 121:1; 125:1-2; 133:3; 144:5; 147:8; 148:9; Prov. 8:25; Cant. 2:8-9,17; 4:6,8; 8:14; Isa. 2:2-3,14; 4:5; 5:25; 7:25; 8:18; 9:11; 10:12,18,32; 11:9; 13:2,4; 14:13,19,25; 16:1; 18:3,7; 22:5; 25:6-7,10; 27:13; 28:1,4,21; 29:8,17; 30:17,25,29; 31:4; 34:3; 37:24,32; 40:4,9,12; 41:15,18; 42:11; 44:23; 45:2; 49:11,13; 52:7; 54:10; 55:12; 56:7; 57:7,13; 63:18-19; 64:3; 65:7,9,11,25; Jer. 3:6,23; 4:15,24; 9:10; 13:16; 16:16; 17:26; 26:18; 31:5-6,12,23; 32:44; 46:18; 50:6,19; 51:25; Lam. 4:19; 5:18; Ezek. 6:2-3; 7:16; 11:23; 17:22-23; 18:6,11,15; 19:9; 20:40; 22:9; 28:14,16; 31:12; 32:5-6; 33:28; 34:6,13-14,26; 35:2-3,7,12,15; 36:1,4,6,8; 37:22; 38:20; 39:2,4,17; 40:2; 43:12; 48:10; Dan. 2:34-35,45; 4:15; 8:11; 9:16-17,20; 11:45; Hos. 4:13; 10:8; Joel 2:1-2,5,32; 3:17-18; Amos 3:9; 4:1,3; 6:1; 9:13; Obad. 1:8-9,16-17,19,21; Jon. 2:5; Mic. 1:4; 2:9; 3:12; 4:1-2,7; 6:1; Nah. 1:5,15; 3:18; Hab. 3:3,6; Zeph. 3:11; Hag. 1:8,11; Zech. 1:8,10-11; 4:7; 6:1; 8:3; 14:4-5 Dictionary of Biblical Imagery - MOUNTAIN- Excerpt - Mountains and hills proliferate in biblical landscapes, numbering approximately five hundred references. No clear distinction can be made between mountains and hills in biblical imagery. Together they represent an elevated terrain or region. A well-known rhetorical feature of biblical parallelism is that the need for similar terms in successive lines led to stock doublets that are regularly paired. “Mountains and hills” constitutes such a stock formula, being paired in parallel form forty times. Biblical meanings of the mountain are paradoxical and even contradictory. Mountains are sometimes a symbol of refuge and security and sometimes a threatening place of military slaughter. At times inaccessible, barren and uninhabited, mountains are nonetheless places where God’s people will dwell in abundance. As sites of religious experience, mountaintops are places of pagan worship that God denounces and of true worship that he commands. The mountains and hills of the Bible are both physical phenomena and spiritual symbols. (For 5 page discussion see page 1934) Matthew 28:17 When they saw Him, they worshiped Him; but some were doubtful. KJV Matthew 28:17 And when they saw him, they worshipped him: but some doubted. BGT Matthew 28:17 καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν. NET Matthew 28:17 When they saw him, they worshiped him, but some doubted. CSB Matthew 28:17 When they saw Him, they worshiped, but some doubted. ESV Matthew 28:17 And when they saw him they worshiped him, but some doubted. NIV Matthew 28:17 When they saw him, they worshiped him; but some doubted. NLT Matthew 28:17 When they saw him, they worshiped him-- but some of them doubted! NRS Matthew 28:17 When they saw him, they worshiped him; but some doubted. NJB Matthew 28:17 When they saw him they fell down before him, though some hesitated. NAB Matthew 28:17 When they saw him, they worshiped, but they doubted. YLT Matthew 28:17 and having seen him, they bowed to him, but some did waver. MIT Matthew 28:17 When they saw him, they worshiped, but some had doubts. when: Mt 16:28 worshipped: Mt 28:9 Ps 2:12 45:11 Jn 5:23 but: 1Co 15:6 Matthew 28 Resources - Multiple Sermons and Commentaries WORSHIP AND DOUBT When they saw Him, they worshiped (proskuneo) Him - Note the link of the two verbs saw and worshiped. The initial reaction of the eleven (even doubting Thomas) was the same as the reaction of the women who first saw the risen Christ. And keep in mind this was not the first time they had seen Him, but it was still their reflex response. Every morning when we awake to see Jesus (by faith), we should awake with a response of worship! (I am convicted!) See also Does the Bible describe Jesus being worshiped? THOUGHT - There is a beautiful modern Christian song entitled "I Can Only Imagine," which asks a series of questions that I think the response of the women (Mt 28:9) and the disciples (Mt 28:17) gives us a clue as to the answer. You are asking, what are the questions? Here are the questions in the words of the chorus of I Can Only Imagine: Surrounded by Your glory What will my heart feel? Will I dance for You Jesus Or in awe of You be still? Will I stand in Your presence Or to my knees, will I fall? Will I sing hallelujah? Will I be able to speak at all? I can only imagine I can only imagine From the reaction of the women and the eleven, it will not surprise us that our first response at first sight of our Lord Jesus will be "to my knees, will I fall" in adoration and worship, even as did the first believers who were privileged to see their risen Lord. But (term of contrast) some were doubtful (distazo - wavered, were hesitant) - This is an amazing statement which raises several questions. Did these worship? Why did they doubt? Did they think He was a ghost? Did they think He had not actually died? That some were doubtful should not necessarily be seen as a complete lack of faith, because the other use of this verb distazo in Mt 14:31+ describes Peter after he began to sink in the sea. Clearly he manifested some degree of faith to even step out and walk on water. Jesus then addressed him with "You of little faith, why did you doubt (distazo)?” Jesus does not say "you of NO faith." The Living Bible which is a paraphrase (and in this case a supposition) has “some of them weren’t sure it really was Jesus!” In any event, and especially if there were more than the eleven as seems very likely (see Wiersbe's comment below), it should not shock us that some were doubtful, for even Thomas, not only doubted but roundly denied the resurrection when told about it by the ten (Jn 20:24–25+)! It is interesting to note that the only time previously the disciples had worshiped Jesus was in Mt 14:33+ "And those who were in the boat worshiped (proskuneo) Him, saying, “You are certainly God’s Son!”" Warren Wiersbe makes an interesting comment - Some Bible scholars equate this "mountain meeting" in Galilee with the appearance of the Lord to "more than 500 brethren at one time" (1Co 15:6+). The fact that some of the people present doubted His resurrection would suggest that more than the eleven Apostles were present, for these men were now confirmed believers. Our Lord's ascension did not take place at this time, but later, after He had ministered to His disciples in Jerusalem (Luke 24:44-53+). (Bible Exposition Commentary) Doubtful (1365) (distazo from dis = two ways, twice + stasis = standing) means literally to stand in two ways. It means to doubt, waver, hesitate (because of doubt), be uncertain, be of two minds about something. The only other use is Mt 14:31, so that both NT uses are in reference to doubting Jesus (Peter in Mt 14:31). There are no uses in the Septuagint. Zodhiates writes that distazo "is a figurative word taken either from a person standing where two ways meet and not knowing which to choose (inclining sometimes to one, sometimes to the other), or from the quivering motion of a balance when the weights on either side are approximately equal (when first one side, then the other, seems to be predominate). In Matt. 28:17, the verb in the aor. edístasan translated "some doubted" should rather be translated "they hesitated" (a.t.). This refers not to the doubt of the disciples concerning the identity of the risen Christ because they recognized Him fully. However, they hesitated in regard to their responsibility to preach the gospel to the world knowing that Jesus in His resurrection body was no longer going to be on earth. (BORROW The Complete Word Study Dictionary – New Testament PAGE 472) Honest Doubts When they saw [Jesus], they worshiped Him; but some doubted. — Matthew 28:17 Today's Scripture : Matthew 28 Our experience tells us that people do not return from the grave. At the heart of our desolation when death strikes is the awful certainty that in this life we will not see our loved ones again. We attend funerals to honor their memory and grieve our loss, but we do not expect to be greeted at the door by the person who has died. In light of this, it should not seem surprising that Jesus’ disciples were reluctant to believe that He had risen from the dead. Following the testimony of the women who had seen an angel, an empty tomb, and Jesus Himself (Matt. 28:1-10), “the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted” (vv.16-17). Among those who were closest to the Lord and had heard His remarkable teaching and witnessed His powerful miracles, some doubted that Jesus was actually alive again. But the honest doubts of the disciples soon turned to joy and hope as they embraced the reality of their risen Lord. Where Jesus reigns there is no fear, No restless doubt, no hopeless tear, No raging sea nor tempest dread, But quietness and calm instead. —Anon. One look to Calvary can dispel your doubts. Thankful For Skeptics When they saw Him, they worshiped Him; but some doubted. —Matthew 28:17 Today's Scripture : Luke 24:10-16,36-43 Jesus’ disciples were not easily convinced. When they heard the excited testimony of the women who had been to the empty tomb, “they did not believe them” (Luke 24:11). And when Jesus suddenly appeared to them that evening, “they still did not believe for joy, and marveled” (v.41). They were so overjoyed and stunned at the sight of their risen Lord that they questioned their own senses. Some time later, when Jesus appeared to His disciples in Galilee, even then “some doubted” (Matthew 28:17). This group likely included those followers who were seeing the resurrected Savior for the first time (1 Corinthians 15:6). Before worshiping Him, they had to be sure they weren’t seeing a phantom. For Further Study Read John 20-21 and 1 Corinthians 15. Read Did Christ Really Rise From The Dead? Honest skepticism can be the first step to a strong faith. Matthew 28:18 And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. KJV Matthew 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. BGT Matthew 28:18 καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων· ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς. NET Matthew 28:18 Then Jesus came up and said to them, "All authority in heaven and on earth has been given to me. CSB Matthew 28:18 Then Jesus came near and said to them, "All authority has been given to Me in heaven and on earth. ESV Matthew 28:18 And Jesus came and said to them, "All authority in heaven and on earth has been given to me. NIV Matthew 28:18 Then Jesus came to them and said, "All authority in heaven and on earth has been given to me. NLT Matthew 28:18 Jesus came and told his disciples, "I have been given all authority in heaven and on earth. NRS Matthew 28:18 And Jesus came and said to them, "All authority in heaven and on earth has been given to me. NJB Matthew 28:18 Jesus came up and spoke to them. He said, 'All authority in heaven and on earth has been given to me. NAB Matthew 28:18 Then Jesus approached and said to them, "All power in heaven and on earth has been given to me. YLT Matthew 28:18 And having come near, Jesus spake to them, saying, 'Given to me was all authority in heaven and on earth; MIT Matthew 28:18 Jesus approached and said to them, "All authority has been given to me in heaven and on earth. All authority: Mt 11:27 16:28 Ps 2:6-9 89:19,27 110:1-3 Isa 9:6,7 Da 7:14 Lu 1:32,33 10:22 Jn 3:35 5:22-27 13:3 17:2 Ac 2:36 10:36 Ro 14:9 1Co 15:27 Eph 1:20-22 Php 2:9-11 Col 1:16-19 Heb 1:2 2:8 1Pe 3:22 Rev 11:15 17:14 19:16 JESUS HAS ALL AUTHORITY IN THE UNIVERSE And Jesus came up and spoke to them, saying, “All authority (exousia) has been given to Me in heaven and on earth - Note not some authority but all authority where the simple definition of exousia speaks of the right and the might to act. Jesus founds His "Great Commission" declaration on the glorious truth that He has All authority (exousia) to make such a "earth shaking" (pun intended) declaration. Jesus had the absolute freedom and right to speak the words of the "Great Commission." Notice the all includes all the universe! How can Jesus make such an incredible statement that He possesses all authority. The Gospel's answer this question... Matthew 11:27+ “All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him. John 3:35+ “The Father loves the Son and has given all things into His hand. John 5:22+ “For not even the Father judges anyone, but He has given all judgment to the Son, Based on the fact that Jesus has all authority John MacArthur rightly says "Submission to the absolute sovereignty of Jesus Christ is not a believer’s option but is his supreme obligation. It is not negotiable or adjustable to one’s own particular inclinations and plans. It is rather the attitude that says with absolute sincerity, “Whatever the Lord commands, I will do.”" (SEE The MacArthur New Testament Commentary) Henry
Mateus 28
Wiersbe on go - The Greek verb translated go is actually not a command but a present participle (going). The only command in the entire Great Commission is "make disciples" ("teach all nations"). Jesus said, "While you are going, make disciples of all the nations." No matter where we are, we should be witnesses for Jesus Christ and seek to win others to Him (Acts 11:19-21+). (Bible Exposition Commentary) D L Moody on "go" - “Go ye … I am with you.” In other words, “Come with me to this work.” We must go to sinners if we expect sinners to come to the Savior. And make disciples (matheteuo) of all the nations (Jews and Gentiles) - Disciples are to make disciples, who hopefully will be taught in such a way that they too seek diligently to make disciples. The command make disciples is in the aorist imperative which conveys the idea of "JUST DO IT!" (I call it the "Nike commercial command"). Do not delay! Don't procrastinate! Every believer's responsibility is to make disciples, not relying our our ingenuity and natural power but by His supernatural power, learning to daily jettison self-reliance and to rely wholly on the the Holy Spirit to obey Jesus' command. The key to kingdom growth is obedience to the command to make disciples (matheteuo), learners, men and women who continue to learn about Jesus their Lord and becoming reproducers themselves! Every person who is born again is a disciple of Christ, but that is just the beginning, for discipleship is a process, one that will only end when we enter glory! THOUGHT (MY OPINION): The Great Commission has tragically become the Great Omission in modern evangelicalism. Their are programs and courses related to discipleship, but where are the older and/or more mature "Paul's" (and "Paulette's) in the congregation who are seeking young "Timothy's" and "Timothea's" to disciple one on one? I know so many older men ("Paul's" in their 60's, 70's, 80's) who know so much about the Bible and the Christian life but sadly only a small number of them have sought out a "Timothy" to disciple. I receive emails from young men telling me they cannot find any older men in their church to disciple them! I was one of them myself and could not find a single older man in my large Bible church willing to disciple me 40 years ago! It is not the fault of the church, but the fault of the individual members who would rather enjoy their retirement years than invest those precious, quickly passing years for the prospects of an eternal "R.O.I." (Return On Investment). If you are an older, more mature saint reading this note, I pray the Spirit convicts you and you begin to pray for Him to bring you a young believer who is hungry to learn about Jesus. In His Name. Amen. One final admonition - Make disciples was Jesus' last command. Last words of anyone are important but they are especially important if they are the last words of Jesus Christ! Don't waste your "golden years" chasing a little white ball or touring all the national parks in your recreation vehicle. As John
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Wiersbe on disciples - The term "disciples" was the most popular name for the early believers. Being a disciple meant more than being a convert or a church member. Apprentice might be an equivalent term. A disciple attached himself to a teacher, identified with him, learned from him, and lived with him. He learned, not simply by listening, but also by doing. Our Lord called twelve disciples and taught them so that they might be able to teach others (Mark 3:13ff).....In many respects, we have departed from this pattern. In most churches, the congregation pays the pastor to preach, win the lost, and build up the saved—while the church members function as cheerleaders (if they are enthusiastic) or spectators. The "converts" are won, baptized, and given the right hand of fellowship, then they join the other spectators. How much faster our churches would grow, and how much stronger and happier our church members would be, if each one were discipling another believer. The only way a local church can "be fruitful and multiply" (instead of growing by "additions") is with a systematic discipleship program. This is the responsibility of every believer, and not just a small group who have been "called to go." (Bible Exposition Commentary) THOUGHT - Wiersbe mentions that they way for a church to be "be fruitful and multiply" is with systematic discipleship program. While I generally agree with him, I become nervous when we try to fit individuals into precut programs. I have been in churches where there were what one might call discipleship programs, and I have yet to see one last for any length of time. Personally, I think the most Biblical way to make disciples is one on one, spending time in the Scripture with the young disciple and walking with them through the difficult paths of this life. I have found that Zoom can be helpful and have met with young men one on one or with at most 3 other men. We open up the Scripture and begin to walk through God's Word together. We occasionally meet personally for lunch. But our main goal is to teach them how to fish rather than giving them fish. And so I teach them Inductive Bible Study. Let me give you a few youtube examples: Hinge Words - https://www.youtube.com/watch?v=BhlBr4EUEys&ab_channel=BruceHurt Revive Me According to Thy Word - https://www.youtube.com/watch?v=IyEJuAGONtg&ab_channel=BruceHurt God's Prophetic Plan for the Ages - https://www.youtube.com/watch?v=GISNtxnAIlE&t=1055s&ab_channel=BruceHurt How to Study Your Bible - https://www.youtube.com/watch?v=VS3cjW50M7A&ab_channel=BruceHurt Here is my plea to all followers of Christ who are relatively mature in the faith. Pray for God to bring a younger person into your life who desires to be discipled and keep your eyes open because God will answer this prayer. You will find it to be one of the most fulfilling things you have ever done in Christian life as you stand back and watch the power of God's Spirit and God's Word cause them to "grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2Pe 3:18). One of the young men I discipled (half Jewish) related to me how he had begun discipling high school students and how 2 of them were now discipling young men in the 6 grade. All glory to God. I can assure you if you begin to go down this disciple making path with a young man, you will be rewarded exceeding, abundantly beyond all that you could ever ask or think, according to His Spirit's power which mightily works with you.