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“The Great Commission”· Matthew 28:16–20
Translation
King James Version
¶ Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
Complete Jewish Bible
So the eleven talmidim went to the hill in the Galil where Yeshua had told them to go.
Berean Standard Bible
Meanwhile, the eleven disciples went to Galilee, to the mountain Jesus had designated.
American Standard Version
But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.
World English Bible Messianic
But the eleven disciples went into Galilee, to the mountain where Yeshua had sent them.
Geneva Bible (1599)
Then ye eleuen disciples wet into Galile, into a mountaine, where Iesus had appointed the.
Young's Literal Translation
And the eleven disciples went to Galilee, to the mount where Jesus appointed them,
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Historical interpretation
Five Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(de Trin. ii. 1 &c.) For what part of the salvation of men is there that is not contained in this Sacrament? All things are full and perfect, as proceeding from Him who is full and perfect. The nature of His relation is expressed in the title Father; but He is nothing but Father; for not after the manner of men does He derive from somewhat else that He is Father, being Himself Unbegotten, Eternal, and having the source of His being in Himself, known to none, save the Son. The Son is the Offspring of the Unbegotten, One of the One, True of the True, Living of the Living, Perfect of the Perfect, Strength of Strength, Wisdom of Wisdom, Glory of Glory; the Image of the Unseen God, the Form of the Unbegotten Father. Neither can the Holy Spirit be separated from the confession of the Father and the Son. And this consolation of our longing desires is absent from no place. He is the pledge of our hope in the effects of His gifts, He is the light of our minds, He shines in our souls. These things as the heretics cannot change, they introduce into them their human explanations. As Sabellius who identifies the Father with the Son, thinking the distinction to be made rather in name than in person, and setting forth one and the same Person as both Father and Son. As Ebion, who deriving the beginning of His existence from Mary, makes Him not Man of God, but God of man. As the Arians, who derive the form, the power, and the wisdom of God out of nothing, and in time. What wonder then that men should have diverse opinions about the Holy Spirit, who thus rashly after their own pleasure create and change the Son, by whom that Spirit is bestowed?
And because what He had laid upon them was great, therefore to exalt their spirits He adds, And, lo, I am with you alway, even unto the end of the world. As much as to say, Tell Me not of the difficulty of these things, seeing I am with you, Who can make all things easy. A like promise He often made to the Prophets in the Old Testament, to Jeremiah who pleaded his youth, to Moses, and to Ezekiel, when they would have shunned the office imposed upon them. And not with them only does He say that He will be, but with all who shall believe after them. For the Apostles were not to continue till the end of the world, but He says this to the faithful as to one body.
He brings before them the end of the world, that He may the more draw them on, and that they may not look merely to present inconveniences, but to the infinite goods to come. As much as to say, The grievous things which you shall undergo, terminate with this present life, seeing that even this world shall come to an end, but the good things which ye shall enjoy endure for ever.
"Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted."
This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if "some doubted," herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.
"Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted."
This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if "some doubted," herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.
What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high. "Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.
After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.
"For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.
(Verse 16, 17.) However, the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshipped him; but some doubted. After the resurrection, Jesus is seen on a mountain in Galilee and is worshipped there; although some doubt, their doubt strengthens our faith. Then he shows himself more clearly to Thomas and shows him the wound in his side from the spear and the nails in his hands.
All who abuse to other purposes the money of the Temple, and the contributions for the use of the Church, purchasing with them their own pleasure, are like the Scribes and Priests who bought this lie, and the blood of the Saviour.
After His Resurrection, Jesus is seen and worshipped in the mountain in Galilee; though some doubt, their doubting confirms our faith.
Power is given to Him, Who but a little before was crucified, Who was buried, but Who afterwards rose again.
Power is given in heaven and in earth, that He who before reigned in heaven, should now reign on earth by the faith of the believers.
They first then teach all nations, and when taught dip them in water. For it may not be that the body receive the sacrament of Baptism, unless the soul first receive the truth of the Faith. In the name of the Father, the Son, and the Holy Ghost, that they whose Godhead is one should be conferred at once, to name this Trinity, being to name One God.
(Didymi Lib. ii. de Spir. Sanct.) And though some one there may be of so averse a spirit as to undertake to baptize in such sort as to omit one of these names, therein contradicting Christ Who ordained this for a law, his baptism will effect nothing; those who are baptized by him will not be at all delivered from their sins. From these words we gather how undivided is the substance of the Trinity, that the Father is verily the Father of the Son, and the Son verily the Son of the Father, and the Holy Spirit the Spirit of both the Father and the Son, and also the Spirit of wisdom and of truth, that is, of the Son of God. This then is the salvation of them that believe, and in this Trinity is wrought the perfect communication of ecclesiastical discipline.
Observe the order of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe; Teaching them to observe all things whatsoever I have commanded you.
He then who promises that He will be with His disciples to the end of the world, shows both that they shall live for ever, and that He will never depart from those that believe.
(de Cons. Ev. iii. 25.) But it is to be considered, how the Lord could be seen bodily in Galilee. For that it was not the day of the Resurrection is manifest; for He was seen that day in Jerusalem in the beginning of the night, as Luke and John evidently agree. Nor was it in the eight following days, after which John says that the Lord appeared to His disciples, and when Thomas first saw Him, who had not seen Him on the day of the Resurrection. For if within these eight days the eleven had seen Him on a mountain in Galilee, Thomas, who was one of the eleven, could not have seen Him first after the eight days. Unless it be said, that the eleven there spoken of were eleven out of the general body of the disciples, and not the eleven Apostles. But there is another difficulty. John having related that the Lord was seen not in the mountain, but at the sea of Tiberias, by seven who were fishing, adds, This is now the third time that Jesus showed himself to his disciples after he was risen from the (John 21:14.) dead. (Mark 16:14.) So that if we understand the Lord to have been seen within those eight days by eleven of the disciples, this manifestation at the sea of Tiberias will be the fourth, and not the third, appearance. Indeed, to understand John's account at all it must be observed, that he computes not each appearance, but each day on which Jesus appeared, though He may have appeared more than once on the same day; as He did three times on the day of His Resurrection. We are then obliged to understand that this appearance to the eleven disciples on the mountain in Galilee took place last of all. In the four Evangelists we find in all ten distinct appearances of Our Lord after His Resurrection. 1. At the sepulchre to the women. 2. To the same women on their way back from the sepulchre. 3. To Peter. 4. To two disciples as they went into the country. 5. To many together in Jerusalem; 6. when Thomas was not with them. 7. At the sea of Tiberias. 8. At the mountain in Galilee, according to Matthew. 9. To the eleven as they sat at meat, because they should not again eat with Him upon earth, related by Mark. 10. On the day of His Ascension, no longer on the earth, but raised aloft in a cloud, as related by both Mark and Luke. But all is not written, as John confesses, for He had much conversation with them during forty days before His ascension, being seen of them, and speaking unto them of the things pertaining to the kingdom of God. (Acts 1:3.)
(Serm. 80.) The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father.
(Serm. 80.) Thus all nations are created a second time to salvation by that one and the same Power, which created them to being.
(Serm. 72. 3.) For by ascending into heaven He does not desert His adopted; but from above strengthens to endurance, those whom He invites upwards to glory.
Of which glory may Christ make us partakers,
Who is the King of glory,
God blessed for ever,
AMEN.
This is more fully told by Luke; how when the Lord after the Resurrection appeared to the disciples, in their terror they thought they saw a spirit.
The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth.
What the Psalmist says of the Lord at His rising again, Thou madest him to have dominion over the works of thy hands (Ps. 8:6.), this the Lord now says of Himself, All power is given unto me in heaven and in earth. And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, Go ye therefore, and teach all nations.
'Beda, in Hom.' non occ.) When Saint Matthew has vindicated the Lord's Resurrection as declared by the Angel, he relates the vision of the Lord which the disciples had, Then the eleven disciples went into Galilee into a mountain where Jesus had appointed them. For when coming to His Passion the Lord had said to His disciples, After I am risen I will go before you into Galilee; (Matt. 26:32.) and the Angel said the same to the women. Therefore the disciples obey the command of their Master. Eleven only go, for one had already perished.
For as the body without the spirit is dead, so faith without works is dead also. (James 2:26.)
Hence we understand that to the end of the world shall not be wanting those who shall be worthy of the Divine indwelling.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 28:16 serves as the pivotal geographical and relational setup for Jesus' Great Commission, detailing the obedient journey of the eleven disciples to a pre-arranged mountain meeting in Galilee. This verse highlights the disciples' faithful response to Jesus' post-resurrection instructions, establishing the scene for the momentous charge that would define their future mission and the expansion of the early church, underscoring both divine initiative and human obedience.
Context
Literary Context
This verse immediately follows the resurrection accounts and Jesus' direct instructions to Mary Magdalene and the other Mary to tell His "brethren" (the disciples) to go to Galilee, where they would see Him (Matthew 28:7 and Matthew 28:10). It also fulfills Jesus' earlier prophecy made before His crucifixion, that after His resurrection He would go before them into Galilee (Matthew 26:32). The "eleven disciples" specifically excludes Judas Iscariot, who had betrayed Jesus and died (Matthew 27:3-10). This gathering is therefore a divinely orchestrated reunion, setting the stage for the climactic commissioning found in the subsequent verses (Matthew 28:18-20).
Historical & Cultural Context
Galilee, a region in northern Israel, was largely Gentile territory and often considered less religiously pure by the Jewish elite in Jerusalem. It was, however, the primary setting for much of Jesus' earthly ministry, where He called most of His disciples and performed many miracles. This return to Galilee for a post-resurrection meeting underscores Jesus' universal mission, extending beyond the religious confines of Jerusalem. Mountains often served as significant locations for divine encounters and revelations in biblical narratives (e.g., Mount Sinai, Mount of Transfiguration), lending a sense of solemnity and importance to this appointed meeting place. The disciples' journey from Jerusalem to Galilee (a distance of approximately 60-70 miles) demonstrates their commitment and obedience, likely traveling on foot, which was the common mode of transport for ordinary people.
Key Themes
The verse powerfully illustrates the theme of divine appointment and human obedience. Jesus had specifically "appointed" this meeting, and the disciples' journey to Galilee demonstrates their faithful response to His post-resurrection command, highlighting the importance of heeding and acting upon Christ's instructions. It also reinforces the significance of Galilee as the launching pad for Jesus' ministry and now, for the global mission of His followers, indicating that God's work is not confined to traditional religious centers but extends to all peoples and places, echoing the universal scope of the gospel. Furthermore, this gathering serves as a crucial preparation for mission, as it immediately precedes the Great Commission, signifying that obedience and communal gathering are prerequisites for receiving and fulfilling God's greater purposes.
Exposition and Analysis
Key Word Analysis
From manthano, meaning "a learner, i.e., pupil." This term emphasizes their ongoing role as students of Jesus, even after His resurrection. Their journey to Galilee is an act of learning and obedience, demonstrating their continued commitment to His teachings and person.
From a derivative of peira, meaning "to traverse, i.e., travel (literally or figuratively)." This highlights the physical act of movement, a deliberate journey undertaken by the disciples in response to a command, signifying their active participation and readiness to follow God's plan.
A prolonged form of a primary verb, meaning "to arrange in an orderly manner, i.e., assign or dispose (to a certain position or lot)." This word underscores the pre-arranged, divinely orchestrated nature of the meeting, emphasizing Jesus' sovereign control and intentionality in gathering His followers for a specific, vital purpose.
Verse Breakdown
"Then the eleven disciples"
This phrase immediately clarifies the group's composition, distinguishing them from the original twelve by the absence of Judas Iscariot. It emphasizes the continuity of the core group of followers who remained faithful and were now ready to receive further instruction from their resurrected Lord.
"went away into Galilee"
This describes their obedient action, a journey from Jerusalem to the northern region of Galilee. It signifies their faithful response to Jesus' prior instructions and prophecy, demonstrating their commitment to Him even after His death and resurrection, and their willingness to follow His lead.
"into a mountain where Jesus had appointed them"
This specifies the precise location and, crucially, highlights the pre-arranged nature of the meeting. The mountain setting often carries symbolic weight in biblical narratives, suggesting a place of divine encounter, revelation, and the giving of significant mandates. The phrase "where Jesus had appointed them" underscores His sovereign initiative and the deliberate, purposeful nature of this gathering.
Literary Devices
The verse primarily employs Narrative Progression, moving the story forward from the resurrection accounts to the climactic commissioning. The specific mention of "the eleven disciples" uses Synecdoche (a part representing the whole) to refer to the remaining faithful apostles, highlighting the continuity of the apostolic band despite Judas's absence. The phrase "into a mountain where Jesus had appointed them" utilizes Foreshadowing, as it prepares the reader for the significant events that will unfold at this very location, namely the giving of the Great Commission. The choice of Galilee, a region associated with Jesus' earthly ministry, also serves as a form of Symbolism, linking the beginning of His public work with the beginning of His disciples' global mission, emphasizing the continuity and expansion of His kingdom.
Theological and Thematic Connections
Matthew 28:16 serves as a crucial bridge, connecting the reality of Jesus' resurrection with the imperative of His global mission. It underscores the theme of divine sovereignty in orchestrating encounters and the necessity of human obedience in responding to God's call. The disciples' journey to Galilee, a region often overlooked by the religious elite, signifies that God's redemptive plan is not confined to traditional centers of power but extends to all corners of the earth and involves ordinary people. This meeting on the mountain, a place historically associated with divine revelation, prepares the disciples for a new covenant mandate, transforming them from learners into commissioned agents of the Kingdom, ready to proclaim the good news.
Reflection and Application
This brief verse holds profound implications for contemporary believers. Just as the disciples were called to a specific place for a divine appointment, we too are called to respond with intentionality and obedience to God's leading in our lives. This might involve a physical journey, a shift in priorities, or simply dedicating time and attention to spiritual disciplines. The disciples' faithful journey to Galilee, despite potential uncertainties or fears, models a trust in Jesus' word and a willingness to step out in faith. Their gathering on the mountain emphasizes the importance of communal assembly, where believers can receive corporate instruction, encouragement, and empowerment for service. Our readiness to meet with Christ, whether in personal devotion, corporate worship, or active ministry, prepares us for the greater purposes and missions God has for us, equipping us to participate in His ongoing work in the world and to be His witnesses.
Questions for Reflection
FAQ
Why did Jesus choose Galilee for this meeting instead of Jerusalem?
Jesus chose Galilee for several significant reasons. First, it fulfilled His own prophecy made before His crucifixion (Matthew 26:32). Second, Galilee was the primary region of His earthly ministry, where most of His disciples were from and where He had spent the majority of His time teaching and performing miracles. This return to Galilee underscored the universal nature of His mission, demonstrating that His kingdom was not confined to the religious and political center of Jerusalem but extended to the "Gentile" regions and ordinary people. It also provided a more private and less hostile environment for this crucial post-resurrection instruction compared to Jerusalem, where religious authorities were actively seeking to suppress the news of His resurrection.
Who were "the eleven disciples"?
"The eleven disciples" refers to the original twelve apostles, excluding Judas Iscariot. Judas had betrayed Jesus and subsequently took his own life (Matthew 27:3-10). Therefore, the remaining faithful apostles — Peter, Andrew, James (son of Zebedee), John, Philip, Bartholomew, Thomas, Matthew, James (son of Alphaeus), Thaddaeus (or Jude), and Simon the Zealot — comprised this group of eleven who went to meet Jesus in Galilee. This group would later be restored to twelve with the addition of Matthias (Acts 1:26).
Christ-Centered Fulfillment
Matthew 28:16, though seemingly a simple geographical detail, is profoundly Christ-centered in its implications. The "appointed" meeting on the mountain in Galilee is not merely a logistical arrangement but a direct expression of Christ's sovereign authority and His ongoing redemptive plan. Jesus, having triumphed over death and ascended to the right hand of the Father (Acts 2:33), actively orchestrates this gathering to commission His followers, demonstrating His role as the resurrected Lord who continues to lead His people. This moment foreshadows the universal reach of the gospel, initiated by Christ's sacrifice and empowered by His resurrection, extending beyond the Jewish heartland to the very ends of the earth (Acts 1:8). Just as Jesus gathered His disciples to empower them for mission, so too does He, as the Head of the Church (Ephesians 1:22-23), continue to call, equip, and send His followers today, ensuring that His saving work continues until His glorious return (Matthew 28:20). This verse, therefore, is a testament to Christ's enduring Lordship and His commitment to building His church through the faithful obedience of His disciples, fulfilling the eternal purpose of God.