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  What Does the Great Commission Actually Command? From Talmid to Mathēteusate : Discipleship in Its Jewish Context Matthew 28:18–20 is often called the Great Commission. Christians commonly summarize it as a command to “go,” “preach the gospel,” or “win converts.” Those ideas belong to the wider mission of the New Testament, but none of them identifies the main verb of this particular passage. The central command is: μαθητεύσατε πάντα τὰ ἔθνη mathēteusate panta ta ethnē “Make disciples of all the nations.” To hear that command in its first-century setting, we must recover the world of the תַּלְמִיד ( talmid ): the student-disciple who learns not only information from a teacher, but also a way of life. Yeshua’s commission is not merely to secure religious decisions. It is to form people from every nation into faithful learners who are baptized into the Name, taught to keep his commands, and trained to embody the life of their teacher. This reading does not detach the Great Commis...

  What Does the Great Commission Actually Say? A Greek, Syriac, and Hebrew Study of Matthew 28:18–20 Previously, we the discussed the ten commandment (The Heart of the Ten Commandments: Bearing the Name of the LORD) and the third commendment(Is the Third Commandment Really Only About “Taking God’s Name in Vain”?) , now let's discuss the great commission. The final three verses of Matthew are commonly called “the Great Commission.” The familiar English translation reads approximately: “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.” This passage is commonly summarized as a command to evangelize. Yet the original-language texts present a much richer picture. They speak of: The authority entrusted to the Messiah The turning of the nations toward Israel’s God The formation of disciples Immersion and identification with the Name Learning and observing the Messiah’s commandments The continuing presence of Y...

  Day 6（Shabbat）｜约翰福音 7:37–52 到这里来喝——住棚节最后大日的活水呼喊 一、经文摘要（Brief Summary） 约翰福音第七章发生在住棚节期间。到了“节期的末日，就是最大之日”，耶稣站在圣殿中高声宣告： “人若渴了，可以到我这里来喝。信我的人，正如经上所说：‘从他腹中要流出活水的江河来。’” ——约翰福音 7:37–38 作者随即解释，这“活水”是指那些信靠耶稣的人将要领受的圣灵。 这项公开宣告使群众产生不同反应：有人认定耶稣是“那位先知”，有人称他为弥赛亚，也有人因为他来自加利利而提出质疑。奉命拘捕耶稣的圣殿差役空手回来，说：“从来没有像他这样说话的。” 最后，尼哥底母援引妥拉的司法原则，提醒领袖：不能在尚未听取当事人陈述、查明事实以前便定罪。然而，他的同僚没有回应这个法律论点，反而以地域性的讥讽回答：“你也是出于加利利吗？” 整段经文不断追问： 当神的应许以熟悉而又出人意料的方式临到时，我们是否真正听见了？ 二、住棚节的历史背景：水、雨与圣殿 住棚节是申命记所规定的三大朝圣节期之一。以色列人要来到耶和华所选择的地方，在神面前喜乐，记念旷野中的保守，也为土地的出产献上感谢。 在第二圣殿时期，住棚节与水、雨和末世更新的盼望产生了特别深刻的联系。 后来的《米示拿·住棚篇》记载，祭司从西罗亚池取水，用金器把水带进圣殿，再将水浇奠在祭坛旁。《米示拿》成书较晚，因此不能把其中每一项细节都未经辨别地投射到耶稣时代；然而，它保存了与第二圣殿住棚节相关的重要圣殿传统。 《米示拿·住棚篇》4:9 这个仪式很容易使敬拜者想到： “所以，你们必从救恩的泉源欢然取水。” ——以赛亚书 12:3 也会唤起先知书中的末世图像： 神把水浇灌在干渴之地，并将祂的灵浇灌后裔（赛 44:3） 水从圣殿流出，使死海之水得医治（结 47:1–12） 活水从耶路撒冷流出（亚 14:8） 万国上耶路撒冷守住棚节，并从神领受雨水（亚 14:16–19） 因此，当耶稣在住棚节高声说“人若渴了，可以到我这里来喝”时，他并不是在一个与犹太节期无关的场景中发表抽象的宗教格言。 他正在圣殿中，站在以色列关于雨水、圣灵、救恩与末世更新的盼望之内，宣告这些盼望正在临近。 “节期的末日”究竟指住棚节第七日，还是紧接其后的第八日，学者之间仍有讨论。但无论采取哪一种理解，节期中的水、雨和生...