The Man of St Matthew

THE GOSPEL OF MATTHEW

Go and Make Disciples: Mt 28,16-20

As we noted earlier in our overview of the passion, the story of the passion and resurrection of Jesus (26,1-28,15) is bracketed by the two scenes about "all the nations" 25,32; 28,19), looking towards the future coming, to the end of the age.
The importance of the setting of this scene on "the mountain" we will be considering on its own.

In this final scene of the Gospel, Jesus first approaches the disciples and they respond (verses 16 & 17). Jesus then commissions (verses 18-20). Here Matthew speaks simply of "Jesus", not "Lord", not "Son of Man". He like the other evangelists thus brings out the continuity between the risen Jesus and the human Jesus the disciples had known.

When last heard of, the disciples had fled (26,56) and then Peter was weeping bitterly (26,75). And Judas is now no more. Thus there are eleven disciples but the reconciliation with Jesus is assumed.
That some doubted may reflect a continuing little faith, Jesus' comment to Peter at the scene of the walking on the water (14,31). This is a contrast with the women at the tomb, 28,9.

In 10,6, Jesus sent his disciples only to the lost sheep of the house of Israel. That was the immediate aim of his mission. Now following the resurrection, the mission has become universal. That universal note is there from the beginning and the reason why I prefer Galilee of the nations in 4,15 instead of "of the Gentiles" found in most translations. There are commentators who restrict this mission to Gentiles, those who are not Jews. It seems strange that the good news of Jesus should be so restricted.
The word in Greek is ethnos (from which we get "ethnic"). We can note that both NRSV and NAB translate this word as "Galilee of the Gentiles" (4,15) and then as "preached to all nations" (24,14).

"Teaching all that I commanded you": this Gospel is a teaching Gospel, based on the five discourses. Perhaps the Sermon on the Mount is the primary background here.

The full Trinitarian expression for the baptism is unexpected and certainly we must not read it with the hindsight of later theology. From the very beginning, Christians were aware of God as trinity, perhaps more in practical ways, the ways in which is God experienced.
The Greek says that it is baptism "into the name". At some point in the development of the language the word for "into" took over "in" and lost the sense of motion. That seems to be where most translations and commentators are coming from.
Yet if we retain the sense of motion (and I am following Max Zerwick SJ, a reputable Greek scholar of an earlier generation), then we get a dynamic understanding of baptism, that it becomes a sharing in the life of the Trinity. That is a complicated argument for this project but I think is important as part of the sacramental outlook of Catholic Christians.

"The end of the age" is the time we do not know, the time about which the disciples ask at the beginning of the fifth discourse (24,3).

The continuing presence of Jesus with community is prominent in this Gospel with Emmanuel (1,23), then "where two or three are gathered.." (18,20) and finally here, 28,20. Matthew stresses the continuing presence of Jesus with the community. Luke and John by contrast bring out the role of the Holy Spirit. Both approaches highlight the continued divine protection of the Church through time.

It is at the end of the age (28,20) that the Son of Man will come in all his glory (25,31).

The Mountain

This is the seventh mountain scene in the Gospel of Matthew. Seven is the number signifying completeness or wholeness. As we have seen during our reading, the significance of the mountain is that it is the meeting place of heaven and earth, the place of divine revelation. With one significant exception, the mountain is never named so the six mountain scenes of the Gospel all contribute in different ways towards this final seventh mountain when Jesus commissions his disciples:

If there are seven mountains, then we can look to see if there is a pattern around the middle fourth mountain. That is, what emerges when we list the mountains as an A B C D C B A pattern.
The result is as follows:

This is undoubtedly an interesting result.
The central mountain highlights the importance of Jesus as healer and feeder. (I commented there about Jesus providing "the full care package".
The mountains of prayer and transfiguration are linked as the places of encounter with God.
It is noteworthy that these three mountain scenes are close together. Jesus' ministry is supported by prayer.
The Sermon on the Mount and the Mount of Olives are the first and fifth of the discourses which are the other important feature of the Gospel as we have seen.

Finally and perhaps unexpectedly we have a connection between the testing of Jesus (4.8) and this final mountain.
This arrangement of the mountains highlights the contrast between the devil's testing Jesus so as to give him authority and worship with the true authority and worship now being proclaimed by Jesus risen from the the dead.

We can therefore see how on a mountain at the beginning of the Gospel, the Son refused to receive all kingdoms and their glory from the devil at the cheap price of idolatry (4,8). Now at the end of the Gospel, Jesus risen from the dead has received from the Father all authority in heaven and on earth at the cost of the cross.

Therefore on this seventh mountain, we are presented with Jesus as risen and now speaking with his full divine status. This recalls the Son of Man as described in Daniel 7,13-14 which has been referred to several times earlier in the Gospel, notably 25,31 (the great scene) and 26,64 (Jesus' reply to the high priest).

Let us now return to the main page for some final thoughts as we end of our reading of this Gospel.