Study Focus:Matt. 28:16–20; 1 Pet. 3:8–15, 21, 22.
We ended last week with Job’s vision of the Redeemer, who “shall stand at the latter day upon the earth” (Job 19:25). This week, we will learn how to share this extraordinary vision with the people on this earth. For that purpose, we will focus on two important biblical passages.
The first passage is Matthew 28:16–20, in which Jesus charges His disciples—and us—with the Great Commission. This passage, which reports Jesus’ last words, marks the climax of the whole gospel. It is an important text that confronts us with our responsibility to share the hope of Jesus Christ with all the nations. This mission, which is based on the divine authority of Jesus, has a universal scope and ensures God’s presence on our side till the end of time (Matt. 28:20).
The second passage is 1 Peter 3:8–18, 21, 22. Here, the apostle urges us to work on the formation of our personal character. He also exhorts us to work within our communities and to learn to love one another, thus preparing ourselves spiritually to share the good news of the gospel with the world. This work aims to foster unity in the church, as well as encourages the resilience of its members in times of persecution. This work also confronts us with our responsibility to Jesus Christ, who died for us and saves us through His resurrection and His intercession in the heavenly sanctuary (Heb. 7:25).
Part II: Commentary
The Great Commission (Matt. 28:16–18). The resurrection of Jesus (Matt. 28:1–7) constitutes the immediate backdrop to the Great Commission. In this context, three events are reported. The first event is the worship of Jesus by the women (Matt. 28:9) and then the 11 disciples (Matt. 28:16, 17). The second event is when the Roman soldiers who had been guarding Christ’s tomb visit the chief priests (Matt. 28:11–15). The third event is Jesus’ presence throughout the course of the previous two incidents. These three events prepare for and justify the Great Commission. The worship of Jesus anticipates His reference to His divine authority “ ‘in heaven and on earth’ ” (Matt. 28:18, NKJV). The deceptive report to the chief priest by the guards of the tomb prepares for the shift from the exclusive covenant, with Israel as the only recipient, to the universal covenant with “all the nations” (Matt. 28:19, NKJV) of the earth. The actual presence of Jesus, with the women and the disciples, prepares His church for the fulfillment of His promise to be with them “to the end” (Matt. 28:20, NKJV).
The Authority of Jesus. As soon as the 11 disciples see the resurrected Christ, they worship Him. They understand that He has triumphed over death (see Rev. 1:18) and that He is God. In fact, the phrase “spoke to them, saying” (Matt. 28:18, NKJV), which introduces Jesus’ words, is a replica of the key phrase that regularly introduces the word of God in the book of Exodus (Exod. 6:10; compare with Exod. 6:29, Exod. 7:8, etc.). Jesus’ words confirm the disciples’ understanding of His identity and of His divine authority “in heaven and on earth” (Matt. 28:18, NKJV). The domain, or reach, of His authority encompasses all of creation, granting Him the universal sovereignty of Creator (Gen. 1:1). The word “all” is repeated three times (Matt. 28:18, 19, 20), just as in the conclusion of the Creation story (Gen. 2:1–3). The word “all,” which applies to His authority, occurs twice in His commission (Matt. 28:19, 20). It is precisely because of “all” of His divine authority that Jesus is entitled to charge His disciples with the commission to reach “all” nations and to teach “all” that He has commanded.
The Universal Covenant. In light of this discussion, it is also important to remember that we are bringing disciples to Jesus, not to ourselves. That is, we, as pastors, teachers, evangelists, or even as a particular church, must not gather our own personal following or clique. Rather, we must baptize disciples for Christ, who is above all nations and will come to gather His own in the future.
Baptism signals the shift to a new life. The ritual of baptism recalls the very act of the divine Creation out of the chaos of the primal waters, thus pointing to the generative work of the Lord in the beginning chapters of Genesis. At the same time, baptism is a ritual that points to the future creation of a new heaven and a new earth after the coming of the Son of man. Baptism is not only a sign of God’s presence and a symbol of spiritual regeneration; it is also an eschatological sign that Jesus’ presence is guaranteed, “ ‘even to the end of the age’ ” (Matt. 28:20, NKJV). Before coming as the Son of man in the clouds of heaven, Jesus is Immanuel, “God with us.” Thus, the Great Commission ends with the hope of Jesus’ presence here and now (compare with Matt. 1:23).
Preparation for Sharing the Good News (1 Pet. 3:8–15, 21, 22). Peter introduces 1 Peter 3:8–15, 21, 22 with the word “finally” (telos), thus indicating the conclusion of the previous section dealing with the testimony of the church to the world (1 Pet. 2:11–3:7). The passage in 1 Peter 3:8–15, 21, 22 is, therefore, particularly relevant to the mission of the church. Yet, whereas the text of the Great Commission is concerned with why we must reach out to the nations, Peter’s letter focuses on how to prepare ourselves for that mission. First, he addresses the problem of relationships within the community of believers (1 Pet. 3:8, 9). Next, he addresses the challenge of relationships with unbelievers, who do not share with us the same spiritual goals and values in life (1 Pet. 3:13–17). To encourage his brothers and sisters to endure suffering in doing good, Peter refers to the example of Jesus (1 Pet. 3:18).
Appeal for Unity and Love. Peter begins with the most important, and probably the most challenging, aspect of our preparation for sharing the gospel. He invites “all of you” (1 Pet. 3:8, NKJV)—that is, all the members of the church—to work on how we relate to one another. To that end, Peter emphasizes the need for unity and love. Peter has in mind the disputes that divide groups within the church. For Peter, the solution to this problem is brotherly love, which he does not define as mere sentimental emotion. Five adjectives are used in his description of what it means to be united in a spirit of love:
First, we must be “of one mind” (1 Pet. 3:8), a term that refers to the need to be in harmony with one another.
Second, believers should also be sympathetic toward one another. That is, we must be sensitive to one another’s needs and concerns.
Third, the phrase “love as brothers” (1 Pet. 3:8, NKJV) implies the kindness that exists between siblings in the same family. Based on our common connection with Christ, we are part of the family of God. As such, we are enjoined to love one another.
Fourth, church members should be “compassionate”; that is, they should be merciful and willing to forgive one another, just as Christ has forgiven them.
Last but not least, they should be “humble” (NIV), the fifth and final criterion on Peter’s list. Humility consists in deference. Being deferential involves the willingness to esteem one’s brother more highly than oneself.
The next lines elaborate on the practical application of these qualities. Concretely speaking, this ideal of love means that we should not return evil for evil to the brother or sister who harmed us (1 Pet. 3:9). On the contrary, we should bless them in response, as Jesus urged us to do (Luke 6:29). To support his argument, Peter quotes from Psalm 34, which focuses on the potential harm of the tongue when we gossip or insult (Ps. 34:13). Peter contrasts this potential harm with the blessing that accompanies those who seek peace (1 Pet. 3:11, 12). The shalom, or peace, that unites the members of the church will bring a blessing from God, so that the world may know that He sent Jesus and has loved us as He has loved the Son (John 17:22, 23).
Suffering Persecution. Continuing in the same line of thought, Peter considers the case of the one who suffers persecution for his or her faith at the hands of the wicked unbeliever (1 Pet. 3:13, 14). Even then, argues Peter, if you are innocent and you suffer unjustly, you should not return evil for evil for two reasons. First, because the suffering of the righteous is a blessing, God is on your side. Second, because affliction affords you a great opportunity to witness and to defend your faith (1 Pet. 3:15). Peter reasons that it is better to suffer for doing good than to suffer for doing evil (1 Pet. 3:17). The underlying ethical principle of these recommendations is that it is better to suffer as a victim than to cause suffering as an oppressor. To support his argument about the positiveness of suffering, Peter refers to Christ, the Just One, who suffered for the unjust and, through His suffering, brought salvation to the unjust (1 Pet. 3:18). As a result, Christ is exalted and now sits at the right hand of God.
Part III: Life Application
Teacher’s Tip: Divide the class into small groups and assign them one of the following activities. Give them time, as a group, to discuss the activities and questions, and then present their insights to the class. Encourage class members to incorporate the principles of these activities in their own spiritual walk throughout the week. (Please note that some of the following activities are better suited for personal reflection than for group participation and are marked as such.)
Activity 1: A Contemplation of Worship (read Lam. 3:29).
(For personal reflection outside of class.) When you pray, kneel down or prostrate yourself; realize that you are dust (Ps. 103:14). Out of this dust, God will resurrect you if you should die before He comes. With this humbling and wondrous thought in mind, ask God to change your character and turn it into a living reflection of His own.
(For small group[s] or class.) Ask yourselves the following question: Why should worship motivate me to reach out to other people? Think of possible answers, including, for instance: because the God you serve is also the God who created them in His image and longs to save them.
Activity 2: “Go!” (Matt. 28:19).
What does the word “Go!” suggest to you?
Compare Jesus’ command “Go” to God’s command to Abraham to “go.” Make a list of similarities and differences. For instance, Abraham goes to a place he does not know, whereas you go to people you do not know, et cetera.
How does your list of comparisons deepen your appreciation for, and understanding of, the Great Commission?
Activity 3: “Teaching them to observe all things that I have commanded you” (Matt. 28:20, NKJV).
List the “things” that Jesus has commanded you to do. For example, love, show grace, remember His truths. What other “things” can you add to this list?
Think of ways to put these commands into practice this week.
Activity 4: “I am with you” (Matt. 28:20). (Please note that this activity can be done as a group, or someone may be selected to sing the hymn as a solo.)
Sing the hymn “No, Never Alone” (for lyrics and MIDI recording, see www.Hymnary.org).
How does this hymn make you feel?
What comfort and hope does it give you?
Activity 5: Read Psalm 141:3 and Psalm 19:14. (Please note that this activity may be assigned for personal reflection outside of class.)
At the end of the day, ask yourself these questions: How did God help me guard my tongue today? Were there particular words that I said for which I need to repent?
Resolve to ask the Lord to help you to do better with your words and in all forms of communications with others. Pray: “Lord, guard my tongue. Inspire my thinking. With the help of Your Spirit, may the words that issue from my heart and mind glorify You. Amen.”
Activity 6: Read 1 Peter 3:15 and answer the questions below.
Why do you believe in God?
Why are you a Seventh-day Adventist?
Why do you not believe in the immortality of the soul?
Prepare arguments to defend your faith in areas where your knowledge is weak. (This last exercise also may be assigned as a project to be accomplished outside of class.)
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Key Text: Isaiah 50:4
Study Focus: Matt. 28:16–20; 1 Pet. 3:8–15, 21, 22.
We ended last week with Job’s vision of the Redeemer, who “shall stand at the latter day upon the earth” (Job 19:25). This week, we will learn how to share this extraordinary vision with the people on this earth. For that purpose, we will focus on two important biblical passages.
The first passage is Matthew 28:16–20, in which Jesus charges His disciples—and us—with the Great Commission. This passage, which reports Jesus’ last words, marks the climax of the whole gospel. It is an important text that confronts us with our responsibility to share the hope of Jesus Christ with all the nations. This mission, which is based on the divine authority of Jesus, has a universal scope and ensures God’s presence on our side till the end of time (Matt. 28:20).
The second passage is 1 Peter 3:8–18, 21, 22. Here, the apostle urges us to work on the formation of our personal character. He also exhorts us to work within our communities and to learn to love one another, thus preparing ourselves spiritually to share the good news of the gospel with the world. This work aims to foster unity in the church, as well as encourages the resilience of its members in times of persecution. This work also confronts us with our responsibility to Jesus Christ, who died for us and saves us through His resurrection and His intercession in the heavenly sanctuary (Heb. 7:25).
Part II: Commentary
The Great Commission (Matt. 28:16–18). The resurrection of Jesus (Matt. 28:1–7) constitutes the immediate backdrop to the Great Commission. In this context, three events are reported. The first event is the worship of Jesus by the women (Matt. 28:9) and then the 11 disciples (Matt. 28:16, 17). The second event is when the Roman soldiers who had been guarding Christ’s tomb visit the chief priests (Matt. 28:11–15). The third event is Jesus’ presence throughout the course of the previous two incidents. These three events prepare for and justify the Great Commission. The worship of Jesus anticipates His reference to His divine authority “ ‘in heaven and on earth’ ” (Matt. 28:18, NKJV). The deceptive report to the chief priest by the guards of the tomb prepares for the shift from the exclusive covenant, with Israel as the only recipient, to the universal covenant with “all the nations” (Matt. 28:19, NKJV) of the earth. The actual presence of Jesus, with the women and the disciples, prepares His church for the fulfillment of His promise to be with them “to the end” (Matt. 28:20, NKJV).
The Authority of Jesus. As soon as the 11 disciples see the resurrected Christ, they worship Him. They understand that He has triumphed over death (see Rev. 1:18) and that He is God. In fact, the phrase “spoke to them, saying” (Matt. 28:18, NKJV), which introduces Jesus’ words, is a replica of the key phrase that regularly introduces the word of God in the book of Exodus (Exod. 6:10; compare with Exod. 6:29, Exod. 7:8, etc.). Jesus’ words confirm the disciples’ understanding of His identity and of His divine authority “in heaven and on earth” (Matt. 28:18, NKJV). The domain, or reach, of His authority encompasses all of creation, granting Him the universal sovereignty of Creator (Gen. 1:1). The word “all” is repeated three times (Matt. 28:18, 19, 20), just as in the conclusion of the Creation story (Gen. 2:1–3). The word “all,” which applies to His authority, occurs twice in His commission (Matt. 28:19, 20). It is precisely because of “all” of His divine authority that Jesus is entitled to charge His disciples with the commission to reach “all” nations and to teach “all” that He has commanded.
The Universal Covenant. In light of this discussion, it is also important to remember that we are bringing disciples to Jesus, not to ourselves. That is, we, as pastors, teachers, evangelists, or even as a particular church, must not gather our own personal following or clique. Rather, we must baptize disciples for Christ, who is above all nations and will come to gather His own in the future.
Baptism signals the shift to a new life. The ritual of baptism recalls the very act of the divine Creation out of the chaos of the primal waters, thus pointing to the generative work of the Lord in the beginning chapters of Genesis. At the same time, baptism is a ritual that points to the future creation of a new heaven and a new earth after the coming of the Son of man. Baptism is not only a sign of God’s presence and a symbol of spiritual regeneration; it is also an eschatological sign that Jesus’ presence is guaranteed, “ ‘even to the end of the age’ ” (Matt. 28:20, NKJV). Before coming as the Son of man in the clouds of heaven, Jesus is Immanuel, “God with us.” Thus, the Great Commission ends with the hope of Jesus’ presence here and now (compare with Matt. 1:23).
Preparation for Sharing the Good News (1 Pet. 3:8–15, 21, 22). Peter introduces 1 Peter 3:8–15, 21, 22 with the word “finally” (telos), thus indicating the conclusion of the previous section dealing with the testimony of the church to the world (1 Pet. 2:11–3:7). The passage in 1 Peter 3:8–15, 21, 22 is, therefore, particularly relevant to the mission of the church. Yet, whereas the text of the Great Commission is concerned with why we must reach out to the nations, Peter’s letter focuses on how to prepare ourselves for that mission. First, he addresses the problem of relationships within the community of believers (1 Pet. 3:8, 9). Next, he addresses the challenge of relationships with unbelievers, who do not share with us the same spiritual goals and values in life (1 Pet. 3:13–17). To encourage his brothers and sisters to endure suffering in doing good, Peter refers to the example of Jesus (1 Pet. 3:18).
Appeal for Unity and Love. Peter begins with the most important, and probably the most challenging, aspect of our preparation for sharing the gospel. He invites “all of you” (1 Pet. 3:8, NKJV)—that is, all the members of the church—to work on how we relate to one another. To that end, Peter emphasizes the need for unity and love. Peter has in mind the disputes that divide groups within the church. For Peter, the solution to this problem is brotherly love, which he does not define as mere sentimental emotion. Five adjectives are used in his description of what it means to be united in a spirit of love:
First, we must be “of one mind” (1 Pet. 3:8), a term that refers to the need to be in harmony with one another.
Second, believers should also be sympathetic toward one another. That is, we must be sensitive to one another’s needs and concerns.
Third, the phrase “love as brothers” (1 Pet. 3:8, NKJV) implies the kindness that exists between siblings in the same family. Based on our common connection with Christ, we are part of the family of God. As such, we are enjoined to love one another.
Fourth, church members should be “compassionate”; that is, they should be merciful and willing to forgive one another, just as Christ has forgiven them.
Last but not least, they should be “humble” (NIV), the fifth and final criterion on Peter’s list. Humility consists in deference. Being deferential involves the willingness to esteem one’s brother more highly than oneself.
The next lines elaborate on the practical application of these qualities. Concretely speaking, this ideal of love means that we should not return evil for evil to the brother or sister who harmed us (1 Pet. 3:9). On the contrary, we should bless them in response, as Jesus urged us to do (Luke 6:29). To support his argument, Peter quotes from Psalm 34, which focuses on the potential harm of the tongue when we gossip or insult (Ps. 34:13). Peter contrasts this potential harm with the blessing that accompanies those who seek peace (1 Pet. 3:11, 12). The shalom, or peace, that unites the members of the church will bring a blessing from God, so that the world may know that He sent Jesus and has loved us as He has loved the Son (John 17:22, 23).
Suffering Persecution. Continuing in the same line of thought, Peter considers the case of the one who suffers persecution for his or her faith at the hands of the wicked unbeliever (1 Pet. 3:13, 14). Even then, argues Peter, if you are innocent and you suffer unjustly, you should not return evil for evil for two reasons. First, because the suffering of the righteous is a blessing, God is on your side. Second, because affliction affords you a great opportunity to witness and to defend your faith (1 Pet. 3:15). Peter reasons that it is better to suffer for doing good than to suffer for doing evil (1 Pet. 3:17). The underlying ethical principle of these recommendations is that it is better to suffer as a victim than to cause suffering as an oppressor. To support his argument about the positiveness of suffering, Peter refers to Christ, the Just One, who suffered for the unjust and, through His suffering, brought salvation to the unjust (1 Pet. 3:18). As a result, Christ is exalted and now sits at the right hand of God.
Part III: Life Application
Teacher’s Tip: Divide the class into small groups and assign them one of the following activities. Give them time, as a group, to discuss the activities and questions, and then present their insights to the class. Encourage class members to incorporate the principles of these activities in their own spiritual walk throughout the week. (Please note that some of the following activities are better suited for personal reflection than for group participation and are marked as such.)
Activity 1: A Contemplation of Worship (read Lam. 3:29).
Activity 2: “Go!” (Matt. 28:19).
Activity 3: “Teaching them to observe all things that I have commanded you” (Matt. 28:20, NKJV).
Activity 4: “I am with you” (Matt. 28:20). (Please note that this activity can be done as a group, or someone may be selected to sing the hymn as a solo.)
Activity 5: Read Psalm 141:3 and Psalm 19:14. (Please note that this activity may be assigned for personal reflection outside of class.)
Activity 6: Read 1 Peter 3:15 and answer the questions below.