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“The Great Commission”· Matthew 28:16–20
Translation
Complete Jewish Bible
When they saw him, they prostrated themselves before him; but some hesitated.
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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.
Post-NiceneEarly Medieval
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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.
(Hom. Æst. in Fer. vi. Pasch.)b. The Lord appeared to them in the mountain to signify, that His Body which at His Birth He had taken of the common dust of the human race, He had by His Resurrection exalted above all earthly things; and to teach the faithful that if they desire there to see the height of His Resurrection, they must endeavour here to pass from low pleasures to high desires. And He goes before His disciples into Galilee, because Christ is risen from the dead, the first fruits of them that slept. (1 Cor. 15:20.) And they that are Christ's follow Him, and pass in their order from death to life, contemplating Him as He appears with His proper Divinity. And it agrees with this that Galilee is interpreted 'revelation.'
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 28:17 records a profound and remarkably human moment during one of Jesus' post-resurrection appearances in Galilee, where His disciples, having been commanded to meet Him on a mountain, encountered their resurrected Lord. The verse starkly contrasts the immediate and appropriate response of worship from the majority with the lingering uncertainty and hesitation experienced by some, offering a candid glimpse into the complex nature of faith even among eyewitnesses to the miraculous.
Context
Literary Context
This verse is situated at a pivotal juncture in Matthew's Gospel, immediately following Jesus' resurrection and His instruction to the women at the tomb to tell His disciples to meet Him in Galilee (Matthew 28:10). Matthew 28:16 explicitly states that the eleven disciples went to the appointed mountain, setting the scene for this encounter. The mixed reactions of worship and doubt in Matthew 28:17 serve as a realistic prelude to the momentous Great Commission that Jesus delivers in the subsequent verses, beginning with His declaration of all authority in Matthew 28:18 and culminating in the command to make disciples of all nations in Matthew 28:19-20. This positioning underscores that even with lingering human frailties, the disciples were still chosen and empowered for their divine mission.
Historical & Cultural Context
Following Jesus' crucifixion, the disciples were scattered and fearful, their hopes shattered. The resurrection appearances, such as this one in Galilee, were crucial for re-establishing their faith, confirming Jesus' identity, and preparing them for their future mission. Galilee, Jesus' home region, held significant symbolic meaning as a place where He had conducted much of His ministry, particularly among the common people. The choice of a mountain for this meeting might evoke memories of other significant mountain events in Jesus' ministry, such as the Sermon on the Mount (Matthew 5) or the Transfiguration (Matthew 17:1-8), places of divine revelation and instruction. Culturally, "worship" (proskynéō) involved prostration, a physical act of homage and reverence appropriate for acknowledging a king or deity, signifying profound submission and adoration. The concept of doubt, while often viewed negatively, also speaks to the human struggle to reconcile extraordinary events with conventional understanding, especially in a world where supernatural claims were often met with skepticism.
Key Themes
Matthew 28:17 contributes significantly to several overarching themes in Matthew's Gospel and the broader New Testament narrative. Foremost is the Reality and Power of the Resurrection, serving as irrefutable proof of Jesus' victory over death and His divine nature. The disciples' ability to "see" Him and their subsequent worship confirms the physical, tangible nature of His resurrected body. Another key theme is Worship and Divine Authority, as the act of worship acknowledges Jesus' rightful place as Lord and God, a response that is consistently presented as appropriate throughout the New Testament for those encountering the risen Christ. Finally, the verse powerfully introduces the theme of The Human Nature of Faith and Doubt. Matthew's honest portrayal of some disciples doubting, even in the face of such a profound miracle, highlights that faith is not always absolute certainty but can coexist with questions and struggles. This realism lends credibility to the biblical account and offers comfort to believers who experience their own moments of uncertainty, demonstrating that God uses imperfect people, even those with lingering doubts, for His purposes, as seen in the subsequent commissioning in Matthew 28:18-20.
Exposition and Analysis
Key Word Analysis
This primary verb signifies not merely a casual glance but a perception that leads to knowledge. In the perfect tense, as used here, it implies a seeing that results in knowing or being aware. The disciples truly perceived Jesus' physical presence, leading to a recognition of His identity and the reality of His resurrection, which then prompted their worship.
Derived from "pros" (towards) and a word related to "kyōn" (dog), literally meaning "to kiss, like a dog licking his master's hand," this verb describes the act of prostrating oneself in homage, reverence, or adoration. It denotes a profound act of submission and worship, acknowledging Jesus' divine authority and majesty. This was the appropriate response to encountering the resurrected Lord.
This word, from "dis" (twice), literally means "to duplicate" or "to be of two minds." It conveys a sense of wavering, hesitation, or uncertainty, rather than outright disbelief or denial. It suggests a struggle to fully comprehend or accept the miraculous reality before them, a state of mental indecision or lack of firm conviction.
Verse Breakdown
"And when they saw him"
This clause establishes the physical encounter between the resurrected Jesus and His disciples. The act of "seeing" here is not just visual perception but implies a recognition of His identity, despite the radical transformation of His resurrected body. This seeing is the catalyst for the subsequent reactions.
"they worshipped him"
This part describes the immediate and primary response of the majority of the disciples. Their act of worship (proskynéō) signifies their acknowledgment of Jesus' divine authority, His victory over death, and His rightful place as Lord. It is a profound expression of faith, reverence, and adoration, demonstrating their belief in His resurrection and His identity as God.
"but some doubted"
This poignant and remarkably honest clause reveals the complex human response to the miraculous. The Greek word for "doubted" (distázō) suggests hesitation or wavering, not necessarily outright disbelief. It indicates that even among those who had walked with Jesus and now saw Him risen, the sheer magnitude of the event could still evoke uncertainty or a struggle to fully grasp the reality before them. This admission adds significant credibility to the biblical narrative, portraying the disciples not as perfect automatons of faith, but as real people grappling with an unprecedented event.
Literary Devices
The verse powerfully employs Contrast by juxtaposing the immediate and profound worship of some disciples with the lingering doubt of others. This creates a tension that highlights the multifaceted nature of faith and human response to the divine. Furthermore, there is significant Realism in the portrayal of the disciples. Matthew does not shy away from presenting their imperfections, including their struggle with doubt, which enhances the credibility of the narrative. This honest depiction makes the disciples relatable and underscores that faith is often a journey, not a static state of unwavering certainty. The verse also contains an element of Irony, as those who had the most direct, tangible evidence of the resurrection still harbored doubts, while future believers would be called to faith without such physical sight.
Theological and Thematic Connections
Matthew 28:17 profoundly illustrates that faith, even when encountering the divine, is a dynamic and sometimes challenging human experience. The coexistence of worship and doubt among the disciples underscores that God often works through imperfect vessels, and that genuine belief can exist alongside moments of uncertainty. This passage offers immense comfort, demonstrating that God's acceptance and commissioning are not contingent upon an absolute absence of doubt, but on a heart that ultimately chooses to worship and obey. It points to the ongoing tension between human limitations and divine revelation, a tension that is resolved not by the eradication of all questions, but by persistent trust in Christ's authority and presence.
Reflection and Application
Matthew 28:17 serves as a powerful reminder that the journey of faith is often marked by both profound certainty and lingering questions. The disciples, who had the extraordinary privilege of seeing the resurrected Christ with their own eyes, still wrestled with doubt. This should bring immense comfort and liberation to believers today who, in their own spiritual walks, encounter moments of uncertainty, skepticism, or intellectual struggle. The passage teaches us that doubt does not necessarily equate to a lack of faith, nor does it disqualify one from God's purposes. Rather, it highlights the authenticity of the biblical account and God's patience and grace towards His imperfect followers. Our call is not to achieve a state of absolute, unshakeable certainty, but to persist in worship, obedience, and trust, even when full comprehension eludes us. Just as Jesus did not dismiss those who doubted, but proceeded to give them the Great Commission, so too does He meet us in our honest struggles, inviting us to deeper faith and service.
Questions for Reflection
FAQ
Why did some of the disciples doubt even after seeing the resurrected Jesus?
The doubt experienced by some disciples was likely not outright disbelief in Jesus' resurrection, but rather a profound struggle to fully comprehend or reconcile the extraordinary reality before them. The Greek word distázō (doubted) suggests wavering or hesitation, being "of two minds." This could stem from the sheer magnitude of the event—a resurrection was unprecedented and defied all natural understanding. They had just experienced immense trauma and disillusionment from Jesus' crucifixion, and even seeing Him alive might have felt too good to be true, or perhaps they struggled with recognizing His transformed body. Their doubt humanizes the account, showing that even eyewitnesses to the greatest miracle in history grappled with the limits of their understanding, much like Thomas in John 20:24-29 needed tangible proof.
Christ-Centered Fulfillment
Matthew 28:17, with its stark portrayal of worship alongside doubt, finds its Christ-centered fulfillment not only in the physical reality of Jesus' resurrection but also in His ongoing presence and the nature of faith in Him. The disciples' act of worship foreshadows the universal adoration due to the resurrected and ascended Christ, who is now seated at the right hand of God (Hebrews 1:3). While they saw Him physically, the New Testament emphasizes that true blessedness comes to those who believe without seeing (John 20:29). Jesus' response to their mixed reactions—not condemnation, but the immediate bestowal of the Great Commission (Matthew 28:18-20)—reveals His gracious acceptance of imperfect faith. He is the one who understands our weaknesses and doubts, having Himself experienced human frailty (Hebrews 4:15). Ultimately, this verse points to Christ as the object of our worship, the conqueror of death, and the compassionate Lord who empowers His followers for mission, even as they navigate the complexities of faith in a world that often struggles to comprehend the divine. His ultimate triumph over death is the foundation upon which all worship is built, and it is His enduring Spirit that enables believers to overcome doubt and live in confident hope (Romans 8:11).