__________
16 Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν
↑(εἰς τὴν Γαλιλαίαν)
↓(εἰς τὸ ὄρος)
οὗ ἐτάξατο
αὐτοῖς ὁ Ἰησοῦς,
17 καὶ ἰδόντες αὐτὸν προσεκύνησαν,
οἱ δὲ ἐδίστασαν.
18 καὶ προσελθὼν
ὁ Ἰησοῦς ἐλάλησεν
αὐτοῖς λέγων·
ἐδόθη
μοι πᾶσα ἐξουσία
(ἐν οὐρανῷ)
καὶ
(ἐπὶ [τῆς] γῆς).
19 πορευθέντες οὖν μαθητεύσατε
πάντα τὰ ἔθνη,
βαπτίζοντες αὐτοὺς
(εἰς τὸ ὄνομα)
τοῦ πατρὸς
καὶ τοῦ υἱοῦ
καὶ τοῦ ἁγίου πνεύματος,
20 διδάσκοντες αὐτοὺς τηρεῖν
πάντα
ὅσα ἐνετειλάμην
ὑμῖν·
καὶ ἰδοὺ ἐγὼ
(μεθ᾿ ὑμῶν) εἰμι
πάσας τὰς ἡμέρας
This
passage functions as the conclusion of Matthew’s Gospel. However, rather than
operating as an epilogue to Matthew’s narrative, it serves as the climax of the
Gospel: the crucified and risen Lord commissions his disciples in mission. It
has been noted by many commentators that many of the theological themes
introduced and developed in Matthew find their resolution and culmination in
these five verses.[2] Alone among the synoptics, Matthew records this
interaction in Galilee rather than Jerusalem.
The coordinating conjunction δὲ introduces a change, as the narrative moves from Judea
to Galilee.[3] With the death of Judas Iscariot, it is the eleven
disciples who make this journey. Like the bulk of Matthew’s Gospel, the
commencement of their mission occurs in Galilee, perhaps suggesting continuity
with Jesus’ own mission.[4] Whilst εἰς
τὸ ὄρος has a broad reference, with the general meaning of
‘into the hills’, the exact phrase recalls Jesus’ own earlier ministry of
teaching, prayer, and healing (5:1, 15:23, and 15:29). More generally it echoes
the seven previous mountain-top experiences in the Gospel (4:8, 5:1, 14:23,
15:29; 17:1, 24.3, and 26.30).[5] As with some of these earlier episodes, there are
probably also Mosaic overtures. Whilst the aorist middle indicative verb ἐτάξατο might suggest a prearranged place, the general
sense of εἰς τὸ ὄρος places the focus not on a particular mountain, but
Galilee in general.
Much like women did (v.9), the disciples worshipped
Jesus when the saw him. Yet the mixed reaction from some of their companions
has been the source of consternation among commentators. The worship of the
disciples could refer to the obeisance Persians and Greeks displayed before
their kings. However, these kings were deified. Moreover, the reference here is
most likely that of worship, parallelling a fragment found at Qumran that all the
nations would come to worship the Son of God. [6] Yet some doubted. The aorist verb, διστάζω, occurs only twice in the New Testament: here and
earlier in Matthew as Peter’s faith wavered on the Galilean waves (14:31). Yet
it was widely used in the Hellenic world, referring to either doubt or waiver
over something, or hesitancy over a certain course of action.[7] Commentators have attempted to resolve the issue of
whether it was hesitation or actual doubt by questioning whether verse 17
refers just to the eleven, or other unnamed accomplices. Carson is amongst
those who suggest that the doubters were outside of the eleven. On this
reading οἱ δὲ refers to others in contrast to those who have already
been the mentioned.[8] However, one would normally expect the presence of
the particle μὲν.[9] Both Carson and France point to 26:67 as evidence of
Matthew’s use of οἱ δὲ to support their position. Yet France is probably
correct when he argues that in both verses οἱ δὲ refers to a ‘countercurrent within the group, affecting
some but not all of them.’ Nonetheless, both France and Carson agree that ἐδίστασαν
is not the opposite of προσεκύνησαν, as in intellectual doubt; instead ἐδίστασαν
refers to hesitancy on the disciples behalf.[10] It is possible then that this hesitancy is related to
an uncertainty whether it was Jesus standing before them. (cf. Luke 24:16,
31-32, 37; John 20:15, 21:4-7). Within the narrative frame of Matthew, it is
likely that the hesitancy of some of the eleven stems from an uncertainty over
the reception they would receive from Jesus. The last time they had seen Jesus
was as they fled from him in Gethsemane.[11]
Into this hesitancy Jesus approached (v.18). The only
other time Matthew uses προσέρχομαι with Jesus as the subject is following the
transfiguration (17:7). Both times Jesus’ calms the baffled disciples.[12] Silent through Matthew’s narration of the last two
verses, from hereon only Jesus speaks. His speech is held together by the repetition
of πᾶσ: all authority, all nations, all of his commandments, and at all times.
Firstly, Jesus claims all authority in heaven and earth. (cf.
7:29, 10:1-8,
11:27, 22:43-4, 24:35), strongly echoing Daniel’s Son of Man (Daniel 7:14).
Like the Septuagint, Matthew uses ἐξουσία to describe Jesus’
dominion.[13] Throughout the Gospel, Jesus uses the language of
Daniel 7 to describe his future authority and vindication (16:28, 19:28,
24:30-31, 25:31-34, 26:64). Now that authority is realised, including not only
the earth as in Daniel 7, and as offered by Satan (4:8-10), but heaven too.
Jesus’ authority is coextensive to that attributed to his Father (11:25-27).
Having had his claim to sovereignty mocked (27:11, 29, 37, 42), Jesus stands
before the eleven vindicated in his authority. Wright notes that this brings
together the opening of the Lord’s Prayer, perhaps as its answer, that earth
should match heaven.[14] Of course, this authority has not been assumed by
Jesus; instead it has been given to him. The passive use of the aorist δίδωμι
not only presents the action in summary, but also highlights Jesus own
passivity.[15]
The second ‘all’ is connected to the first by the inferential
participle οὖν. It signals a development that is highly constrained
by the previous argument.[16]. As an aorist imperative, μαθητεύσατε
conveys specific commands.[17] As the other actions in vv.19-20 (go, baptise, and
teach) are participles, verse 19 is sometimes translated ‘Having gone/As you go, make
disciples...’ to stress the action of making disciples.[18] However, Carson cautions against this reading.[19] Additionally, Wallace rules it out on account of the
first participle, πορευθέντες, being an aorist that comes before an imperative
in narrative.[20] To treat πορευθέντες as either an adverbial participle or a temporal participle would, argues Wallace, reduce the Great Commission into the Great Suggestion. Rather than a temporal participial, πορευθέντες is most likely a participle of attendant
circumstances. There is a similar use of the participle πορευθέντες preceding an aorist imperative in Matthew 11:4, ‘Go
and tell John what you see and hear’. It would be strange to translate πορευθέντες here as a temporal participle; ‘As you go, tell
John...’ In this instance, πορευθέντες
carries the same mood as the main verb. Undoubtedly the emphasis falls upon μαθητεύσατε. Yet it remains that πορευθέντες is not optional but a prerequisite to the action
of the main verb. After all, given who the disciples are commanded to disciple, namely the nations, it would be difficult to obey Jesus' command without travelling.
The verb μαθητεύσατε
is unusual as this is only one of two times it appears as a transitive in the
New Testament (cf. Acts 14:21). It has the sense of causing someone to
become pupils.[21] This discipling has a particular object: the nations.
Again Matthew picks up the language of the Septuagint. When God reconfirmed his
covenant with Abraham, he used the words πάντα
τὰ ἔθνη (Genesis 18:18, 22:18). Rather than replacing
Israel, Matthew has in mind the inclusion of the gentiles alongside faithful
Israelites in the kingdom.[22] In this sense Knox suggests that Jesus has in mind
not merely individuals from the nations, but the nations themselves
which are to be discipled.[23]
Discipling the nations will include both baptism and
teaching. These two particles operate as participles of means; baptism as the
means of induction into community of the triune God, and instruction as the
means of how to live in that community.[24] This is the first time baptism has appeared in
Matthew since John’s ministry (chapter 3). It appears to be different from John's baptism,
and differrent to the customary Jewish purification baptisms as well. It is baptism into a
relationship; BDAG notes that the combination of εἰς τὸ ὄνομα refers the possession of the name borne.[25] Of note here is the particular name to be borne: the singular Triune name. Rather
than being an original liturgical formula, the relating of the three persons
here fits with earlier moments in Matthew, such as Jesus’ baptism and
transfiguration (3:13-17, 17:1-8). Although this form is echoed in the Didache,
there is no evidence of later manuscript tampering to make Matthew conform to
second-century practice. On its own this verse does not prove Trinitarian
consciousness in the New Testament, but it does make it difficult to deny the
presence of Trinitarian thinking.[26]
The third ‘all’ relates to Jesus’ teaching. To be a disciple of
Jesus is to obey his commandments. The use of ἐνετειλάμην is significant, as
hitherto Matthew has connected ἐντέλλω with the Mosaic commandments (i.e. 15:4,
19:7).[27] Additionally the infinitive τηρεῖν is particularly
associated in the Septuagint with the law.[28] Now the focus is on Jesus’ own words (cf. Matthew 5:17-20). This is not abstract teaching, but
instruction to be obeyed.[29] The fourth ‘all’ is the promise of Jesus’ enduring presence (cf.
1:23); καὶ ἰδοὺ emphasises the size of something.[30] This is filled out by the accusative for extent of
time, πάσας τὰς ἡμέρας.[31] This hapax
legomenon complements the
imperfective aspect of εἰμι, which portrays Jesus’ presence as ongoing.[32] This final clause is Matthean; whilst Matthew uses
the phrase συντελείας τοῦ αἰῶνος five times (13:39, 40, 49, 24:3, 28:20), it is
only used once elsewhere (Hebrews 9:26).[33] Jesus speaks of the consummation of this world or
unit of history.[34] This speaks of Jesus presence not only with the
eleven, but to those they disciple and so on, until the final renewal of the
world.[35]
Whilst both Luke and possibly Mark include a final,
post-graveside scene which includes mission to the nations and Jesus’ ascension,
these serve as the climax of Matthew’s Gospel. Out of Galilee where a great
light initially dawned at the onset of Jesus’ ministry the eleven are sent
(4:12-17). Whereas Jesus had gone only to the house of Israel (15:24), they are
to go to all the nations. They are to make the nations what they themselves
already are: disciples of the risen Christ.[36] As the beneficiaries of the eleven’s mission,
Christians today continue in this mission through the presence of Jesus in the
apostolic announcement of his authority over all things.[37] On this basis it is entirely fitting that Jesus – Emmanuel,
who saves his people from their sins, and whose name is included alongside the
Father and the Holy Spirit – is worshipped.
[1] αἰῶνος. ℵ A* B D W 1 33 itaur, d, e, ff1, g1, h, n, qvg syrpalmss copsa,
meg, bopt arm ethpp, TH geo1, B Origenvid Chrysostom Severianvid Cyril; Jerome
// αἰῶνος. ἀμήν.
A2 D Q ƒ13 28 157 180 205 565 579 597 700 892 1006 1010 1071 1241 1243 1292
1342 1424 1505 Byz [E F Gsupp H S] Lect ita, b, c, f, ff2, l vgmss syrp, h,
palms copbopt ethms geoA Apostolic Constitutions.
[2] cf. R. T. France, The
Gospel According to Matthew (NICNT) (Grand Rapids: Eerdmans, 2007), 1107;
D. A. Carson, ‘Matthew’, in The Expositor’s Bible Commentary (Revised
Edition): Volume 9 – Matthew & Mark (ed. Tremper Longman III &
David E. Garland; Grand Rapids: Zondervan, 2010.
[3] Steven E. Runge, Discourse
Grammar of the Greek New Testament: A Practical Introduction for Teaching and
Exegesis (Peabody: Hendrickson, 2010), 31-32.
[4] Leon Morris, The Gospel
According to Matthew (Grand Rapids: Eerdmans, 1992), 744.
[5] David L. Turner, Matthew
(Barker: Grand Rapids, 2008), 688.
[6] Walter Bauer, A
Greek-English Lexicon of the New Testament and Other Early Christian Literature
(ed. F.W. Danker. 3rd ed.; Chicago: University of Chicago Press,
2001), 882-883; Craig A. Evans, Matthew (Cambridge: Cambridge University
Press, 2012), 482.
[7] Bauer, A Greek-English
Lexicon, 252.
[8] Carson, ‘Matthew’, 663.
[9] France, The Gospel
According to Matthew, 1111.
[10] Carson, ‘Matthew’, 663;
France, The Gospel According to Matthew, 1111-1112. cf. Morris, The
Gospel According to Matthew, 744-745.
[11] K. Grayston, ‘The Translation
of Matthew 28.17’ JSNT 21 (1984): 105-109.
[15] Constantine R. Campbell, Basics
of Verbal Aspect in Biblical Greek (Grand Rapids: Zondervan, 2008), 1286,
Kindle.
[18] Evans, Matthew, 483; cf.
Colin Marshall and Tony Payne, The Trellis and the Vine: The Ministry
Mind-Shift That Changes Everything (Kingsford: Matthias Media, 2009),
12-13.
[20] Daniel B. Wallace, Greek
Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996), 642, 645.
[23] D. B. Knox, ‘New Testament
Baptism’, in David Broughton Knox Selected Works Volume II - Church
and Ministry (ed. K. Birkett; Kingsford: Matthias Media, 2003), 277-282.
[35] The textual variant at the
conclusion of v.20, which includes ‘Amen’ in the text, is of doubtful origin
given its absence from Alexandrian sources. It can be accounted for via the
later liturgical use of the text. cf. B. M. Metzger, A Textual
Commentary on the Greek New Testament (2nd ed.; Peabody: Hendrickson,
1994), 61.
[36] Karl Barth, Church
Dogmatics Vol. IV: The Doctrine of Reconciliation 3.2 (Trans. G. W.
Bromiley; Peabody: Henderson, 2010), 860.
