Sunday 27 September 2026Sondag 27 September 2026
Who teaches you? Who do you teach? Disciple!Wie leer jou? Wie leer jy? Disciple!
Text: Matthew 28:16–20 (NLT)Teks: Matteus 28:16–20 (NLV)
Wie leer jou? Wie leer jy? Disciple!
Matteus 28:16–20 (NLV) · Sondag 27 September 2026 · 09:00 — Dissipels maak dissipels soos hulle gemaak is: langs iemand, oor tyd, leer hom alles doen wat Jesus beveel het — op sý mag, met Hom by ons al die dae. Verlede Sondag was Engage!, die hand aan die ploeg. Hierdie Sondag is die waarvoor: mense met name wat dissipels van Jesus gemaak word, deur dissipels. Volgende Sondag: Go!
Die twee vrae
Wie het jou jou ambag geleer? Nie net die kollege nie — die mens wat langs jou gestaan het toe jy jou eerste las gelê het: gewys, laat probeer, reggehelp. So leer ’n mens ’n ambag: langs iemand.
Verlede Sondag is twee vrae saam met die woord Disciple! belowe, en dis vandag: wie leer jou om Jesus te volg — nie ’n preek nie, ’n mens, met ’n naam? En wie leer jy? As dit by daardie vraag stil word, is dit dalk nie omdat jy te min weet nie. Punt 2 sê hoekom.
Die teks, en wat vóór die berg gebeur het
Matteus 28:16–20 is die laaste vyf verse van die boek. Drie dinge vroeër in die hoofstuk dra hulle: die engel by die graf noem Jesus die gekruisigde en sê Hy is opgewek (v5–6) — alles op die berg staan op daardie twee woorde; Jesus stuur die vroue na Sy broers (v10), die manne wat almal gevlug het; en die priesterhoofde koop ’n storie wat, sê Matteus, tot vandag toe oorvertel word (v15). Twee stories loop van daardie Sondag af weg: een gekoop, een gestuur.
Vers 16 noem die elf dissipels, en in vers 19 word dieselfde stam iets wat jy dóén. Een Griekse woordjie staan vier keer in drie verse: alles. En dis een toespraak in drie dele — grond (alle mag is Syne), opdrag (maak dissipels), belofte (Ek is by julle); die opdrag hang tussen twee pilare.
1. Hy kom nader — alle mag is aan Hom gegee (v16–18)
Die eerste ding op die berg is nie die opdrag nie. Dis Jesus wat nader kom na mense wat nie almal seker is nie, en sê wie Hy is.
Die elf hou die afspraak, sien Hom en aanbid Hom, en daar word in die groep getwyfel (v17). Wie en hoe diep, sê die vers nie, en ons ook nie. Dan kom Jesus nader (v18) — nie ná die twyfel nie; Hy stap daarin in. En Hy sê dat alle mag in hemel en op aarde aan Hom gegee is. Gegee — nie gevat nie, nie verdien nie.
Onthou hoofstuk 4: op ’n hoë berg bied die duiwel Hom al die koninkryke van die wêreld aan vir een kniebuiging — alles, nou, sonder ’n kruis (4:8–10). Jesus weier die kortpad. Nou staan Hy op ’n ander berg met meer as dit, en die pad daarheen het deur Golgota geloop; Hy het self gesê Hy gee Sy lewe as losprys vir baie (20:28). Die mag wat jou stuur, is die mag van die Gekruisigde wat leef.
Matteus het die hand vroeër gewys. Petrus loop op die water, sien die wind, sink, skree — en Jesus gryp hom dadelik, en vra dán hoekom hy getwyfel het (14:28–33). Daardie woord vir twyfel kom net twee keer in Matteus voor: daar, en in vers 17. Die hand wat Petrus gegryp het, is die hand wat in vers 18 nader kom.
Daarom hou vers 17 plek vir jou. As jy hier sit en aanbid, maar êrens binne sê ’n stuk "ek is nie seker nie" — daardie vers is vir jou geskryf. Vers 18 antwoord die twyfel nie met ’n argument nie; Jesus gee Homself. En vir wie nog van buite af kyk: dieselfde Een kom nader, gekruisig en opgestaan vir jou.
Die beswaar: "Ek is nie gekwalifiseer om iemand te leer nie." Kyk wie op die berg staan — elf mans wat pas weggehardloop het, en Jesus stuur hulle nie eers op ’n kursus nie. Jy is nie gekwalifiseer nie. Hý is, en Hy stuur jou op sý kwalifikasie.
Vers 19 begin met dáárom: omdat alle mag Syne is — en dan een bevel, ’n woord wat hulle self was.
2. Gemaakte dissipels maak dissipels — doop, leer álles doen (v19–20a)
Die opgestane Jesus stuur gemaakte dissipels om dissipels te maak, en Hy sê hoe.
Die een bevel in vers 19 is vers 16 se stam, nou as iets wat jy doen; die standaardwoordeboek gee dit as "make a disciple of, teach". Die gemaaktes word die makers — dieselfde elf wat jare lank langs Hom geloop het, gekyk, probeer, gefaal en reggehelp is. So is ’n dissipel gemaak, en so maak jy een. (Gaan staan daar; dit kry volgende Sondag sy eie preek.)
Twee dinge. Eerste: doop hulle (v19).
Tweede: leer hulle om alles te gehoorsaam wat Hy opgedra het (v20a). Die ketting is Ek, julle, hulle: wat Hy vir júlle gesê het, leer jy vir húlle, en die mense wat jy leer, word Syne, nie joune nie (23:8). En die werkwoord is gehoorsaam. Nie ken nie — doen; alles. ’n Dissipel is nie iemand wat weet wat Jesus gesê het nie; dis iemand wat besig is om dit te leer doen, langs iemand wat dit self leer doen.
Nou iets uit ervaring, nie uit die vers nie: doen word geleer waar iemand wat jou ken kyk en sê "nee, so nie", jy vra "hoekom nie?", en hy wys. Praat, luister, reggehelp word, soms gesond verskil — so word ’n dissipel gemaak. Die slyp staan in Spreuke: yster slyp yster en so vorm vriende mekaar (Spr 27:17). Die ander yster moet naby genoeg wees om aan jou te raak; dís waarvoor verlede week se Engage! was, die hand aan die ploeg. En Heb 10:24–25 roep ons om nie die byeenkomste te versuim nie, en om mekaar aan te moedig. Dis nie ’n tegniek nie; dis vertroue, en vertroue groei langs iemand, oor tyd.
Die twee vrae se basis: Wie leer jou — vers 16: ’n dissipel is iemand se dissipel. Watter mens leer jou om Jesus te volg, en mag vir jou sê "nee, so nie"? Wie leer jy — vers 19: maak al die nasies dissipels, en dan: doop hulle, leer hulle — mense, nie ’n program nie. Albei antwoorde is name. Dis hoekom dit stil word: die gaping is selde kennis; dis ’n naam.
Elke ambag het twee mense. Die instrukteur voor in die klas gee jou die woorde; dis wat ’n preek doen, en die kerk het dit nodig — die eerste gelowiges het hulle gewy aan die leer van die apostels (Hand 2:42). Maar doen leer jy op die terrein, waar die ou hand jou laat probeer, na jou las kyk en sê "nee, so nie"; jy vra hoekom, en hy wys. Jy het albei nodig, maar vers 20 se leer-om-te-gehoorsaam is die ou hand se werk: hy moet naby genoeg wees om jou hande te sien. Jesus het so gewerk: gelykenisse in die openbaar, en toe Hy alleen saam met Sy dissipels was, het Hy alles vir hulle verduidelik (Mark 4:34) — stukke yster om een Meester.
Dis nie ’n preek om die aanddiens vol te kry nie: vers 19 en 20 se hulle is mense, nie stoele nie.
En dis ’n lewe lank — ’n mens wat langs ’n ander mens loop, en die een ná hom. Daarom is Matteus se laaste sin nie ’n opdrag nie. Dis ’n belofte.
3. Ek is by julle — al die dae, tot die einde (v20b)
Die opdrag word gedra deur Sy teenwoordigheid.
Letterlik staan daar in vers 20: al die dae — ook die dag wat die gesprek skeef geloop het, en die dag wat die werk weg is. Al die dae sluit die dae van twyfel in; vers 17 se twyfel staan nog in die groep as vers 20 gesê word.
Hoofstuk 1: die kind sal Immanuel genoem word — die NLV sê: God is by ons (1:23). Laaste vers: Ek is by julle. En 18:20 maak dit wyer as die elf: waar twee of drie bymekaar is, is Hy saam met hulle daar. Sit vers 15 langs vers 20: die gekoopte storie duur tot vandag toe; Hy is by Sy mense tot die einde.
Die leer daaronder, hardop: Jesus is nie ’n herinnering nie. Hy leef, en Hy is teenwoordig by Sy mense — vandag hier, en Dinsdagaand by jou kombuistafel.
Die ou hand wat ’n tree terugstaan: op die dag van die leerling se eerste eie werk sê hy: doen jy dit — en vou sy arms en staan ’n tree terug. Hy loop nie weg nie; hy is nog daar, die leerling weet dit, en juis daarom lê hy sy eerste eie las, met hande wat bewe. Dis vers 20: Hy stuur hulle om self te doen wat hulle langs Hom gesien het — en Hy is by hulle.
Die toepassing: die vertroue wat jy by iemand bou, is nie jou toegangskaartjie nie. Dit groei ín die loop, en vers 20 sê wie saamloop: Hy. Begin loop.
Vir die ouer manne en vroue: wie leer jóú nog — nie twintig jaar gelede nie, nou? En ek sê dit vir myself eerste: wie niemand meer toelaat om "nee, so nie" te sê nie, is besig om op te hou leer, al leer hy tien ander. Jy word nog gemaak. En vir die een wat weggehardloop het — van hierdie kerk, van Hom: vers 10. Ná die vlug was Sy eerste woord oor hulle my broers, en Hy het ’n afspraak met hulle gemaak op ’n berg. Jou afspraak staan nog.
"Ek voel Hom nie by my nie": Hy het nie gesê julle sal My voel nie. Hy het gesê Ek is by julle. Kyk na die belofte, nie na jou gevoel nie.
Waarop dit neerkom
Die mag is nie joune nie, en dit hoef nie te wees nie — vers 18, dis Syne. Jy is nie alleen daarin nie — vers 20, Hy is by jou. Twee pilare, en tussen hulle die een ding wat Hy vra: maak dissipels, langs iemand.
As elkeen hier een naam het wat hom leer en een naam wat hy leer, is dit nie net ’n saal vol mense wat na ’n preek luister nie. Dan is dit ’n werkswinkel vol leerlinge en ou hande, en die Meester loop tussen ons.
Wie leer jou? Wie leer jy? Disciple!
Vir hierdie week
- Twee name, voor jy uitstap (v19; v20a): een wat jou leer of geleer het; een wat jy gaan leer. Die gewig lê op die tweede. As die plek leeg is, is "leeg" ’n eerlike antwoord — vers 18 is vir jou: die mag is Syne, nie joune nie. Jou eerste tree is een mens wat jou naam ken: by die werk, by die huis, of hier.
- Binne sewe dae een gesprek met daardie tweede naam, een vraag (v20a): "Wat het Jesus gesê wat jy hierdie week sukkel om te doen?" Dit kos ’n uur en ’n ongemaklike vraag. En nie alleen nie, as jy kan: vat die een wat jóú leer saam (Pred 4:12).
- GoMake! vanaand 18:00 — een plek waar so ’n saam-loop kan begin. Die maatstaf bly ’n naam, nie ’n stoel nie.
- Vertel jou twee name vandag vir een mens, sodat iemand jou daaroor kan vra.
Volgende Sondag: Go!
1881 woorde
Who teaches you? Who do you teach? Disciple!
Matthew 28:16–20 (NLT) · Sunday 27 September 2026 · 07:30
Disciples make disciples the way they were made: beside someone, over time, teaching him to do everything Jesus commanded — on His authority, with Him present all the days. Last Sunday was Engage! — the hand on the plough. This Sunday is what the engaging is for: people with names made into disciples of Jesus, by disciples. Next Sunday: Go!
The two questions
Who taught you your trade? Not just the college. The man who stood behind you the first time you held the tool, took it out of your hand, showed you, and gave it back. Say his name.
Two questions come with the word Disciple!, and they were promised last Sunday: who teaches you, and who do you teach? If it goes quiet in your head at that point, it is probably not because you know too little. Point 2 says why.
At the end of Matthew’s book eleven men on a mountain see Jesus alive and worship Him — and some in the group doubt. Jesus does not wait for the doubt to clear. He comes closer.
The passage and how to hear it
Matthew 28:16–20, framed by three things from earlier in the chapter: the angel at the tomb names Jesus as the Crucified One, and says He is risen (v5–6); Jesus sends the women to His brothers — the same men who ran when the armed crowd came for Him (v10); and the chief priests pay the guards to spread the story that the disciples stole the body, a story still doing the rounds (v15).
Verse 16 calls the eleven disciples, and in verse 19 Jesus turns that word into something they must do: disciples, make disciples. What they are becomes what they do. And count the word "all" — Matthew writes it four times; the English shows three (authority, nations, commands) and the fourth is folded into "always", literally "all the days".
1. He comes close: all authority is His (v16–18)
The risen Jesus comes close to disciples who worship Him while some of them doubt, and tells them that all authority is His.
Verse 17: they worship — and some doubt. Matthew says "some" and does not say which; neither do we. What he does say is that it is one group. The doubt is not outside on the road. It is inside the worship.
Then verse 18: Jesus came to them. All through this book people come to Jesus; here He comes to them — a group with doubt standing in it — and says that all authority in heaven and on earth has been given to Him. Given, not taken. At the start of the book the devil offered Him the kingdoms of the world for one bow of the knee (4:8–10), and He refused the short cut. After a cross and an empty grave He has more than the devil ever offered: crucified, risen — that is the road the authority came down, the life given as the price for many (20:28). The authority that sends you is the authority of the Crucified One who is alive.
Matthew showed this once before: Peter on the water, seeing the wind, going under, shouting; Jesus grabs him straight away — and then asks why he doubted (14:28–33). That word for "doubt" is the same word as in verse 17, and it is the only other place in the New Testament where it appears. Peter doubted, and the hand came anyway; on the hillside the same hand comes across. He does not wait for your doubt to be gone before He comes close.
So verse 17 holds a place for your "I am not sure". And verse 18 does not answer it with an argument; it answers with a person. All authority — His, not yours. It was not given to you. He was.
If you are not yet following Jesus, one sentence: the man who says all authority is His was crucified for you and walked out of the grave, and He comes close before you have sorted yourself out.
The objection heard in this building: "I am not qualified." Not long before this, every man on that mountain ran — and these are the ones He sends. He is qualified. That is the point of verse 18.
Verse 19 begins with "therefore". Because all authority is His — therefore. What follows hangs on one command, and that command is a word they themselves were.
2. Made disciples make disciples (v19–20a)
Because all authority is His, He sends made disciples to make disciples — baptise them, and teach them to do everything He commanded.
"Go" stands in verse 19 and has weight, but it is next Sunday’s word; today is the verb in the middle: make disciples. The standard Greek dictionary gives it as "make a disciple of, teach". Not a decision, not a course: bring somebody into the place where he learns from you.
That is why verse 16 matters. The men He sends are disciples; somebody made them. Jesus called them off their boats and walked with them, corrected them, year after year — then sent them to do for others what had been done for them. Made disciples make disciples. Nobody in this verse is self-taught, and neither are you. That is the pattern you have been handed.
Two things the making involves. Baptising them into the one name — Father, Son, Holy Spirit (v19). And teaching them to obey everything He commanded (v20a) — not to know it, to obey it; Matthew’s word is "keep": do it, live it. All of it, not the parts you like.
Now something from experience, not from the verse — and the difference matters. Verse 20 says obey: do. And doing is learned one way: somebody who knows you watches you and says "no, not like that"; you ask "why not?"; he shows you; you try again. Talking, listening, being put right, disagreeing the healthy way, between people who know each other: that part is experience. The sharpening is Scripture: "As iron sharpens iron, so a friend sharpens a friend" (Prov 27:17). Nobody is sharpened alone. That is what last week’s Engage!, the hand on the plough, was for: getting close enough to be sharpened, and to sharpen. Hebrews 10:25 calls us not to neglect our meeting together, but to encourage one another. Not technique: trust, grown beside somebody over time. That is why it went quiet for some. The gap was not knowledge. It was a name.
So the two questions are the way they are. Who teaches you — that is verse 16: a disciple is somebody’s disciple. Who can tell you "no, not like that"? A person, not a podcast. And who do you teach — that is verse 19. Both answers are names of people you actually know.
Every trade has two teachers. The instructor stands at the front of the class and gives you the words. You need him — a sermon does exactly that, and the church needs it: the first believers devoted themselves to the apostles’ teaching (Acts 2:42). But you do not learn to do a trade sitting in a classroom. In the shop the old hand — these days we would call him a mentor — stands beside you: hands you the tool, lets you try, looks at the weld and says "no, not like that"; you say "but the instructor said"; he shows you, and you try again. The instructor told you; the old hand taught you to do it. You need both — and verse 20, obey, is the old hand’s work. Jesus taught His disciples that way: in public, parables; but when He was alone with His disciples, He explained everything to them, as a group (Mark 4:34).
This is not a sermon to fill the evening service: the object of verses 19 and 20 is people with names — baptise them, teach them. Not a chair on a roster.
And teaching somebody to obey all of it is not an evening. It is years. That is why Matthew’s last sentence is not a command. It is a promise.
3. I am with you, all the days (v20b)
The work of making disciples is carried inside His presence — all the days, to the end.
Verse 20 ends with Jesus saying that He is with them, all the days, until the age is done. Not "I will be". "I am." The book opened with a baby given a name that means God with us (1:23); its last sentence has the risen Jesus saying He is with us. And 18:20 widens it: not a promise to eleven men only, but to disciples together.
All the days includes the days you doubt, and the day the job is gone. The doubt of verse 17 is still in the group when verse 20 is spoken. He did not say "all the days you feel sure". Put it next to verse 15: the guards’ lie is still being told, and Jesus is with His disciples to the end. The lie has a shelf life. The presence does not.
The old hand stands back on the day the apprentice does his first job on his own. He does not touch the tool, but he has not left the shop; he is three metres behind, the apprentice knows it, and that keeps his hands steady. That is verse 20 on a Tuesday. The first day you teach somebody on your own, He has not left — and He was beside the person you are teaching before you got there.
So the trust you build with somebody is not your entry ticket; it grows while you walk beside him, and verse 20 says He walks beside the two of you.
And the first question does not switch off when you become the teacher — and I say it to myself first. Who still teaches you? The old hand is still somebody’s apprentice.
For the one who ran — away from Jesus and this body a long time, sure the door is shut: verse 10. After they all ran, the first word He sends them is that they are His brothers. The relationship was kept from His side. It is still kept.
"But I do not feel Him with me." Verse 20 does not say you will feel Him. It says He is with you. Look, do not feel. He is on the page, and He is beside you at the workbench.
What it comes to
The authority is His, and He is with you. Verse 18 and verse 20. That is all you need.
If every disciple in this room is somebody’s disciple and is teaching somebody, the way we sit here on a Sunday changes: nobody sits alone.
Who teaches you? Who do you teach? Disciple!
For this week
- Two names, before you leave the building (v19–20a): one who teaches you, or taught you; one you are going to teach. The weight is on the second. If it is empty, that is honest, and verse 18 is for you: the authority is His, not yours. Start with one person who knows your name.
- One conversation within seven days with that second name, and one question (v20a): "What did Jesus say that you are struggling to do this week?" — and not alone if you can: bring the one who teaches you (Eccl 4:12). It costs an hour and an awkward question.
- GoMake! this evening at 18:00 — one place where walking beside somebody can start. The measure is a name, not a chair.
- Tell one person your two names before lunch. Said out loud, they are real.
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