BaptistWay: The Resurrection and Commission of the King

• The BaptistWay lesson for Feb. 28 focuses on Matthew 28:1-10, 16-20.

With this lesson, we reach the end of Matthew’s Gospel. We resume with the women who followed Jesus to the cross. Two in particular, Mary Magdalene and the other Mary, come to check on the tomb. Matthew does not tell us what they intended to do, but they came after the Sabbath was complete (Matthew 28:1), indicating a fixed focus to be at the tomb, even if only to remember Jesus fondly.

As we saw at the crucifixion, an earthquake occurs. Here, however, it is linked to the actions of an angel who “rolled back the stone and sat on it” (28:2). Angels have appeared throughout the Gospel, telling characters in the story—and the audience—things they would miss otherwise. For example, an angel spoke to Joseph in a dream about Mary’s pregnancy (1:20-21). Notice the tomb already is empty. The angel informs them of this and of Jesus’ resurrection (28:6). The removal of the stone serves as a sign of Jesus’ resurrection, not the method of his escape.

The appearance of the angel and eventually Jesus must have been terrifying to behold. While Mark’s Gospel only has “a young man dressed in a white robe” (Mark 16:5), Matthew describes this heavenly messenger as appearing “like lightning” and having clothing that was “white as snow” (Matthew 28:3). We see that the guards added (in Matthew 27) to prevent any tampering with the tomb now have become witnesses of this amazing event. They are so afraid, though, that they “shook and became like dead men” (28:4). Ironically, then, those told to guard a dead man who is raised to life become like the dead themselves. The women, having had the same experience, leave the encounter with the angel “afraid yet filled with joy” (28:8). Moreover, both Jesus and the angel advise the women, “Do not be afraid” (28:5, 10).

The women have been instructed to tell the disciples and then to proceed to Galilee (28:7, 10). When Jesus meets the women, not only do they touch him (highlighting Jesus’ resurrection is a bodily event), but he calls the disciples “my brothers” (28:10), revealing they remain part of God’s kingdom and an essential part of the family of God. Galilee, we recall, is where Jesus’ journey began. He was raised in Nazareth and called all of his disciples from that region. However, we should also remember Galilee is Gentile country, away from the center of power in Jerusalem. Thus, while it may seem Jesus is calling for his disciples to meet him at his “home base,” he also is extending the reach of the resurrection from Jerusalem—where he is currently— to the outer extent of Palestine as part of the next stage of his mission.

The final paragraph of the Gospel is tied together by the word “all.” Jesus has all authority (28:18). The disciples are to go to all nations (28:19). They are to teach all things (“everything”) (28:20), and Jesus will be with them for all days (“always”) (28:20). What we find here is a depiction of Jesus’ lordship. Nothing is outside his control and sphere of influence. Indeed, through his suffering, death and resurrection, Christ has received what falsely was promised by the devil in the wilderness (4:8-9). He truly is, as the praise song states, our all in all.

Some attention has been given to those who doubted Jesus when they saw him (28:17). Rather than outright unbelief, though, it is probable this phrase indicates something like the “little faith” exhibited earlier by the disciples. That is, this condition is not terminal, and it can be resolved with more prayerful reflection on Jesus. Notice, by contrast, both the women earlier and those who do not doubt on the mountain respond appropriately to Jesus – by worshiping him (28:9, 17). This is in fact a description of the church’s first activity and our primary work today—the worship of Jesus.

The final three verses of the gospel commonly are known as “The Great Commission.” Even though this title is not in the biblical text, it is fitting. Jesus is sending out his disciples into the world. Indeed, the primary verb after Jesus declares “all authority in heaven and on earth has been given to me” is “go” (28:18-19). As they are going, he gives them three primary tasks. First, they are to make disciples. That is, they are to do what he has done in forming them. They are to make disciples of “all nations” (28:19), a clear indicator this gospel message is not only for the people of Israel, but extends to the Gentiles as well. Second, they are to baptize these disciples (28:19), and they are to do so in a Trinitarian manner, highlighting that the God we worship is triune. Finally, they are to teach these disciples all that was learned from Jesus (28:20), underscoring Jesus’ words in the Sermon on the Mount and his parables remain at the heart of understanding Jesus and following him.

These three tasks, as simply stated as they are by Matthew, are not easy. In fact, one could say they describe the ongoing work of the church in the world even today. Therefore, in order to encourage the church in these efforts, Jesus adds one final statement: “And surely I am with you always, to the very end of the age” (28:20). This is not only a beautiful way for Matthew to end his Gospel, but also brings the story full circle. Recall that Jesus, at his birth, is given an additional name: Emmanuel, which means “God with us” (1:23) Here we find a strong echo of the same name. Indeed, Matthew himself has answered the question asked of the disciples at Caesarea Philippi: “Who do you say that I am?” (16:15). Matthew’s response: Jesus is “God with us … to the very end of the age” (1:23, 28:20). Thus, as the church goes out into the world, may it faithfully bear witness to the truth about Jesus, the crucified and resurrected One.