Matthew 28:20: Difference between revisions
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Allison notes a persistent correlation of the Great Commission narrative (verses 16–20) with Moses, starting with "the mountain", as 'Moses ended his earthly course on a mountain'; the commissioning of Joshua by God through Moses; and the close parallels in {{bibleverse|Deuteronomy|31:14–15|KJV}}, {{bibleverse|Deuteronomy|31:23|KJV|23}}; and {{bibleverse|Joshua|1:1–9|KJV}}, which are 'all about God'.{{sfn|Allison|2007|p=885}} In {{bibleverse|Joshua|1:2|KJV}}, Joshua was commanded to 'go' (cf. Matthew 28:19) and cross the [[Jordan]] river, whereas in {{bibleverse|Joshua|1:7|KJV}} Joshua was to 'act in accordance with all the law that my servant Moses commanded you', then in {{bibleverse|Joshua|1:9|KJV}} (the pericope's conclusion) God promises his presence: 'for the Lord your God is with you wherever you go'.{{sfn|Allison|2007|p=885}} The undeniable strong presence of a Moses typology in the Gospel Matthew rises up suggestions that this passage, like the commissioning stories in {{bibleverse|1 Chronicles|22:1–16|KJV}} and {{bibleverse|Jeremiah|1:1–10|KJV}}, 'deliberately borrows from the traditions about Moses'.{{sfn|Allison|2007|p=885}} Just as Moses, at the end of his life on earth, commissioned Joshua to 'go into the land peopled by foreign nations' and 'to observe all the commandments in the law', then further promised 'God's abiding presence', so similarly is Jesus at the end of his earthly ministry commands his disciples 'to go into all nations' (the world) and 'to teach the observance of all the commandments' of the "new Moses", and then further promises 'his continual assisting presence'.{{sfn|Allison|2007|p=885}} |
Allison notes a persistent correlation of the Great Commission narrative (verses 16–20) with Moses, starting with "the mountain", as 'Moses ended his earthly course on a mountain'; the commissioning of Joshua by God through Moses; and the close parallels in {{bibleverse|Deuteronomy|31:14–15|KJV}}, {{bibleverse|Deuteronomy|31:23|KJV|23}}; and {{bibleverse|Joshua|1:1–9|KJV}}, which are 'all about God'.{{sfn|Allison|2007|p=885}} In {{bibleverse|Joshua|1:2|KJV}}, Joshua was commanded to 'go' (cf. Matthew 28:19) and cross the [[Jordan]] river, whereas in {{bibleverse|Joshua|1:7|KJV}} Joshua was to 'act in accordance with all the law that my servant Moses commanded you', then in {{bibleverse|Joshua|1:9|KJV}} (the pericope's conclusion) God promises his presence: 'for the Lord your God is with you wherever you go'.{{sfn|Allison|2007|p=885}} The undeniable strong presence of a Moses typology in the Gospel Matthew rises up suggestions that this passage, like the commissioning stories in {{bibleverse|1 Chronicles|22:1–16|KJV}} and {{bibleverse|Jeremiah|1:1–10|KJV}}, 'deliberately borrows from the traditions about Moses'.{{sfn|Allison|2007|p=885}} Just as Moses, at the end of his life on earth, commissioned Joshua to 'go into the land peopled by foreign nations' and 'to observe all the commandments in the law', then further promised 'God's abiding presence', so similarly is Jesus at the end of his earthly ministry commands his disciples 'to go into all nations' (the world) and 'to teach the observance of all the commandments' of the "new Moses", and then further promises 'his continual assisting presence'.{{sfn|Allison|2007|p=885}} |
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Matthew's narrative up to this point portrays Jesus as "teacher", but here the verb "teach" is linked to the disciples as the subject, but they are to teach "what Jesus has commanded" (Greek: ''{{Strong-number|entellomai|G|1781}}''), not their own ideas.<ref name=france>{{cite book| last=France | first= R.T.|title=The Gospel of Matthew |series= New international commentary on the New Testament |editor-first= Frederick Fyvie |editor-last= Bruce |publisher= Wm. B. Eerdmans Publishing| date= 2007 |url= https://books.google.com/books?id=0ruP6J_XPCEC | isbn= 9780802825018 |page= 1118}}</ref> The "commandments" given by Jesus is to be the basis of living for the believers, in comparison to the "commandments" (cognate Greek noun: ''entolē'') given by God through Moses (cf. [[Matthew 5:19]]; {{bibleverse-nb|Matthew|15:3|KJV}}; {{bibleverse-nb|Matthew|19:17|KJV}}; {{bibleverse-nb|Matthew|22:36-40|KJV}}).<ref name=france/> |
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"I am with you always" forms an ''inclusio'' with the Isaiah's prophecy quoted in [[Matthew 1:23]] that 'they shall name him "Emmanuel", which means, God is with us'{{sfn|Coogan|2007|p=55 New Testament}} (cf. {{bibleverse|Matthew|18:20|KJV}}).{{sfn|Allison|2007|p=886}} |
"I am with you always" forms an ''inclusio'' with the Isaiah's prophecy quoted in [[Matthew 1:23]] that 'they shall name him "Emmanuel", which means, God is with us'{{sfn|Coogan|2007|p=55 New Testament}} (cf. {{bibleverse|Matthew|18:20|KJV}}).{{sfn|Allison|2007|p=886}} |
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Revision as of 19:02, 18 July 2019
Matthew 28:20 is the twentieth (and the last) verse of the twenty-eighth chapter (also the last chapter) of the Gospel of Matthew in the New Testament. This verse is part of the Great Commission narrative, containing the follow-up command to teach the whole teaching of Jesus and his promise of 'ever graceful divine presence'.[1]
Content
The original Koine Greek, according to the Textus Receptus and Byzantine/Majority Text, reads:[2]
- 20: διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδού, ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος Ἀμήν[a]
In the King James Version of the Bible it is translated as:
- 20: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
The modern World English Bible translates the passage as:
- 20: teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age." Amen.
For a collection of other versions see BibleHub Matthew 28:20
Analysis
The word "all" (Template:Lang-grc; πάσας, panta; pasas) are found multiple times in the verses 18–20, tying them together: all power/authority, all nations, all things ("that I have commanded you") and all the days ("always").[3]
Allison notes a persistent correlation of the Great Commission narrative (verses 16–20) with Moses, starting with "the mountain", as 'Moses ended his earthly course on a mountain'; the commissioning of Joshua by God through Moses; and the close parallels in Deuteronomy 31:14–15, 23; and Joshua 1:1–9, which are 'all about God'.[4] In Joshua 1:2, Joshua was commanded to 'go' (cf. Matthew 28:19) and cross the Jordan river, whereas in Joshua 1:7 Joshua was to 'act in accordance with all the law that my servant Moses commanded you', then in Joshua 1:9 (the pericope's conclusion) God promises his presence: 'for the Lord your God is with you wherever you go'.[4] The undeniable strong presence of a Moses typology in the Gospel Matthew rises up suggestions that this passage, like the commissioning stories in 1 Chronicles 22:1–16 and Jeremiah 1:1–10, 'deliberately borrows from the traditions about Moses'.[4] Just as Moses, at the end of his life on earth, commissioned Joshua to 'go into the land peopled by foreign nations' and 'to observe all the commandments in the law', then further promised 'God's abiding presence', so similarly is Jesus at the end of his earthly ministry commands his disciples 'to go into all nations' (the world) and 'to teach the observance of all the commandments' of the "new Moses", and then further promises 'his continual assisting presence'.[4]
Matthew's narrative up to this point portrays Jesus as "teacher", but here the verb "teach" is linked to the disciples as the subject, but they are to teach "what Jesus has commanded" (Greek: entellomai), not their own ideas.[5] The "commandments" given by Jesus is to be the basis of living for the believers, in comparison to the "commandments" (cognate Greek noun: entolē) given by God through Moses (cf. Matthew 5:19; 15:3; 19:17; 22:36–40).[5]
"I am with you always" forms an inclusio with the Isaiah's prophecy quoted in Matthew 1:23 that 'they shall name him "Emmanuel", which means, God is with us'[6] (cf. Matthew 18:20).[7]
The phrase "the end of the age" (or "the end of the world") recurs in Matthew 13:39,40,49; 24:3, and points to Jesus' teachings about the end of times.[7]
Notes
- ^ Westcott and Hort/[NA27 and UBS4 variants] omits Ἀμήν[2]
References
- ^ Allison 2007, pp. 885–886.
- ^ a b Greek Text Analysis: Matthew 28:20. Biblehub
- ^ Carson, D. A. (2017). Matthew. The Expositor's Bible Commentary. Contributors: Tremper Longman III, David E. Garland (revised ed.). 2. The Great Commission (28:18–20): Zondervan Academic. ISBN 9780310531982.
{{cite book}}: CS1 maint: location (link) - ^ a b c d Allison 2007, p. 885.
- ^ a b France, R.T. (2007). Bruce, Frederick Fyvie (ed.). The Gospel of Matthew. New international commentary on the New Testament. Wm. B. Eerdmans Publishing. p. 1118. ISBN 9780802825018.
- ^ Coogan 2007, p. 55 New Testament.
- ^ a b Allison 2007, p. 886.
Sources
- Allison, Jr., Dale C. (2007). "57. Matthew". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. ISBN 978-0199277186. Retrieved February 6, 2019.
- Coogan, Michael David (2007). Coogan, Michael David; Brettler, Marc Zvi; Newsom, Carol Ann; Perkins, Pheme (eds.). The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books: New Revised Standard Version, Issue 48 (Augmented 3rd ed.). Oxford University Press. ISBN 9780195288810.
| Preceded by Matthew 28:19 |
Gospel of Matthew Chapter 28 |
Succeeded by Mark 1:1 |