The Meaning of "Make Disciples" in the Broader Context of the Gospel of Matthew

A New Approach to Understanding Discipleship in the First Gospel

Lindsay D. Arthur

• Publisher: Wipf and Stock
• Year: 2022
• ISBN:
  9781666792171
• Topic: Theologie & Religion
• Subtopic: Christlicher Dienst

Students of the Bible are generally comfortable with their understanding of the command "make disciples" (Matt 28: 19). Indeed, most of them would argue that the Gospel writer, Matthew, spells out very clearly the meaning of the term in the Great Commission (Matt 28: 16-20) by utilizing three key words, viz., "go[ing], " "baptizing, " and "teaching." This point of view is the result of centuries of scholarly opinion that has looked primarily, if not solely, to these three adjacent participles of "make disciples" (Matt 28: 19), and not to the entire Gospel of Matthew, for the meaning of the command. This book does not suggest that "going, " "baptizing, " and "teaching" are not to be considered in determining the essence of Christian disciple-making. Rather, it contends that the three terms should not be our only source of meaning. This problem is tackled herein by demonstrating that Matthew establishes a framework within the Great Commission itself that points to a fuller meaning of "make disciples" in the broader context of his Gospel, and that the Gospel writer expects his reader to draw on his entire Gospel to grasp the full meaning of this important command.

1

Introduction

This chapter: (i) introduces the primary biblical text to be examined; (ii) states the underlying research problem and purpose of the intended study; (iii) discusses the theoretical foundations of the methods that I propose to apply towards solving the stated problem; (iv) outlines a methodology and structural design of this investigation; and (v) clarifies three major assumptions upon which my proposed research is based.

Primary Biblical Text of Research

The Greek text (with English translation) that forms the basis of my research reads:

Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν. καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων· ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. (Matt 28:16–20 NA28)

But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. When they saw him, they worshiped him; but some were doubtful. And Jesus came up and spoke to them, saying, “All authority has been given to me in heaven and on earth. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matt 28:16–20 NASB)1

Biblical scholars have traditionally focused their interpretation of μαθητεύσατε (“make disciples,” 28:19a) on its three adjacent participles: (i) πορευθέντες, “go(ing)”; (ii) βαπτίζοντες, “baptizing”; and (iii) διδάσκοντες, “teaching.” This treatment suggests that μαθητεύσατε is to be understood primarily or solely in terms of the meanings that are supplied by its dependent participles. In other words, the whole is equal only to the sum of its parts.

This book seeks to support the claim that scholarly interpretations of μαθητεύσατε have been too narrow, especially when considered against the full scope of Matthew’s Gospel. The evangelist relates a story that comprises far more content that may impact the meaning of μαθητεύσατε than the definitions supplied by these three syntactically subordinate participles that adjoin μαθητεύσατε at the very end of the account. The author, text, and reader of Matthew’s narrative collaborate to inform the full meaning of μαθητεύσατε.2

Research Problem and Purpose

Scholars have, up to the present, looked primarily to the attendant participles of μαθητεύσατε for its meaning and have not developed and consistently upheld a line of argument that looks to the entire Gospel of Matthew for a fuller grasp of the term. By this, I am not suggesting that the participles are irrelevant for determining the overall meaning of μαθητεύσατε. Rather, I am contending that the participles should not be viewed as the only source of meaning for this imperative. Some scholars agree with my contention in this matter and have alluded to possible broader, Gospel-wide implications of μαθητεύσατε. However, they eventually either leave important matters unaddressed in their treatment—e.g., a comprehensive examination of the textual evidence in 28:16–20 that supports a Gospel-wide search for the meaning of the imperative—or, having hinted at a broader meaning of the term, they withdraw to safer waters by emphasizing the dominance of one of the participles, usually “teaching,” to best explain the meaning of μαθητεύσατε. The current situation demands that I examine whether the Matthean Jesus seeks to establish a framework in 28:16–20 that points to a fuller meaning of μαθητεύσατε that resides in the broader context of the Gospel. I ...

Table of contents

• Title Page
• Foreword
• Abbreviations
• Chapter 1: Introduction
• Chapter 2: Survey of Literature
• Chapter 3: Inductive Study of Matthew 28:16–20
• Chapter 4: Inductive Study of Other Matthean Passages
• Chapter 5: Matthean Discipleship in the New Testament Canon
• Chapter 6: Conclusion and Implications
• Appendix
• Bibliography