All power…all nations… all that I have commanded you…with you always – One should be struck by the repetition of the word “all” in this passage:
- Jesus has been given all power (v.18).
- Disciples are to be made of all nations (v.19).
- Disciples are to obey all that Jesus commanded (v.20).
- Jesus will be with the disciples always (literally “all the days”; v.20).
The universality of Jesus’ power and his continuing presence provide the dynamic for the universal discipleship mandate. The disciples will be able to make disciples of all the nations only as they recognize that Jesus has been given all authority and that he will be with them all the days until the end. The universal task is daunting, but it can be done because of the continuing power and presence of Jesus. Continue reading
Commentary – Jesus was from Galilee and since the beginning of his public ministry had moved from the northern most reaches of Israel to its center in Jerusalem – the locus of the confrontation and rejection by the leaders of Israel. But now the “Galilean” has triumphed against all odds and it a manner none had foreseen. The preparation of the “twelve” was not lost in their abandoning Jesus at the Passion. They are now restored to their positions of trust and responsibility and given final instructions for fulfilling the mission to which they had already been called (cf. 10:1-15) – but the scope is now far wider than Israel and included all the nations (28:19) Continue reading
Matthew 28:16-20 16 The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them. 17 When they saw him, they worshiped, but they doubted. 18 Then Jesus approached and said to them, “All power in heaven and on earth has been given to me. 19 Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.” Continue reading
Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. 2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. 4 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them. 7 So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. 8 All who came (before me) are thieves and robbers, but the sheep did not listen to them. 9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. 10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.
Commentary Moloney  outlines this narrative by the following schema:
- 9:39-41: Introduction. Jesus is questioned by the Pharisees (among whom there is a division) and he condemns them for their blind ignorance
- 10:1-6: Jesus tells a parable about entering the sheepfold and the Pharisees cannot understand. This section is marked with the unique, “Amen, Amen…”
- 10:7-13: Jesus contrasts himself, the door and the Good Shepherd, with others who are thieves, robbers and hirelings. This section is also introduced with “Amen, Amen…”
- 10:14-18: Jesus the Good Shepherd, out of union with the Father, lays down his life for the sheep
- 10:19-21: Conclusion: A division among “the Jews.”
John 10:1–10 1 “Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber.2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. 4 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them. 7 So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. 8 All who came (before me) are thieves and robbers, but the sheep did not listen to them. 9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. 10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly. Continue reading
At The Table With Jesus The disciples are struck by what Jesus has said and ask him to stay with them even has he appears to be traveling on. Alan Culpepper (479) offers an interesting insight into the simple passage (v.28):
Jesus’ first action is probably significant both thematically and theologically. He “walked ahead as if he were going on.” On the surface it is a gesture of social deference and polish. It implies that Jesus was not really going further but that he would not impose on the disciples to offer him hospitality. In Near Eastern customs, the guest was obligated to turn down such an invitation until it was vigorously repeated (see Gen 19:2-3). Theologically, Jesus’ action demonstrates that he never forces himself upon others. Faith must always be a spontaneous, voluntary response to God’s grace. Thematically, the action is suggestive, because all the way through the Gospel Jesus has been going further. When the people at Nazareth rejected him, Jesus “passed through the midst of them and went on his way” (4:30). When the crowds wanted to prevent Jesus from leaving them, he responded, “I must proclaim the good news of the kingdom of God to the other cities also” (4:43). He preached in synagogues and withdrew to desert places to pray (4:44; 5:16). In Galilee he was constantly on the move, and from Luke 9:51 until 19:44 he is on the way to Jerusalem. The Lukan Jesus, therefore, was always going further, and in the book of Acts the gospel of Jesus will spread “to the ends of the earth.” Continue reading
Luke sets the scene with markers of time (that very day), place (on the road between Jerusalem and Emmaus) and situation – two disciples who earlier had been with the disciples, heard the women’s testimony and apparently discounted their testimony has idle wistfulness. The community of believers has been fractured.
Unable to see. Elsewhere in the Gospel according to Luke “eyes” and “sight” have been correlated with comprehension, faith and salvation (cf. 1:78-79; 2:30; 6:39-42; 10:23; 11:34; 18:35-42; 10:42). For most the gospel referred to as the “Journey to Jerusalem” (9:51 – 18:14) the disciples have witnesses Jesus’ teaching, mighty deeds, and revelation of his heavenly Father. But in the earliest hours of the new world order after the Resurrection, the two disciples do not recognize Jesus. Their eyes are “prevented” from seeing, an expression for spiritual blindness. It ironic that the two travelers consider themselves the truly knowledgeable ones who are shocked that this fellow traveler has no idea of the very public events of the last three days. While they understand the details of the events from a human perspective, they are truly unaware of those event’s meaning. Continue reading
Luke 24:13-35 13 Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus, 14 and they were conversing about all the things that had occurred. 15 And it happened that while they were conversing and debating, Jesus himself drew near and walked with them, 16 but their eyes were prevented from recognizing him. 17 He asked them, “What are you discussing as you walk along?” They stopped, looking downcast. 18 One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?” 19 And he replied to them, “What sort of things?” They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, 20 how our chief priests and rulers both handed him over to a sentence of death and crucified him. 21 But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. 22 Some women from our group, however, have astounded us: they were at the tomb early in the morning 23 and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. 24 Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.” Continue reading
The Ninth Beatitude. In response, Jesus told Thomas, Because you have seen me, you have believed; blessed are those who have not seen and yet have believed. Thomas came to believe because he saw the risen Lord, but Jesus did not praise Thomas’ pathway to faith; rather, he pronounced a blessing upon those who have not seen the risen Jesus yet have believed in him nevertheless. These are those who hear or read the witness to Jesus borne by the disciples and confirmed by the Spirit (15:26–27). This is the second pronunciation of blessing by Jesus in the form of a beatitude in the Fourth Gospel (cf. 13:17: “If you understand this, blessed are you if you do it.”) Continue reading
“…do not be unbelieving, but believe.” 24 Thomas, called Didymus, one of the Twelve, was not with them when Jesus came. 25 So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe.” 26 Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.” 28 Thomas answered and said to him, “My Lord and my God!” Continue reading