TRV
“The Great Commission”· Matthew 28:16–20
Translation
King James Version
And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
Complete Jewish Bible
Yeshua came and talked with them. He said, "All authority in heaven and on earth has been given to me.
Berean Standard Bible
Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me.
American Standard Version
And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth.
World English Bible Messianic
Yeshua came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
Geneva Bible (1599)
And Iesus came, and spake vnto them, saying, All power is giuen vnto me, in heauen, and in earth.
Young's Literal Translation
And having come near, Jesus spake to them, saying, `Given to me was all authority in heaven and on earth;
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Historical interpretation
Six Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears.
(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.
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.
"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.
(Ver. 18.) And Jesus came to them and spoke, saying: All power has been given to me in heaven and on earth. The power was given to him who was recently crucified, who was buried in a tomb, who had been dead, and who later rose again. Power has been given in heaven and on earth, so that he who previously reigned in heaven may now reign on earth through the faith of believers.
“Jesus approached them and said, ‘All authority in heaven and earth has been given to me.’ ” This authority was given to one who had just been crucified, buried in a tomb, laid dead and afterwards had arisen. Authority was given to him in both heaven and earth so that he who once reigned in heaven might also reign on earth through the faith of his believers.“ ‘Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.’ ” First they teach all nations; then they baptize those they have taught with water, for the body is not able to receive the sacrament of baptism before the soul has received the truth of the faith. They were baptized in the name of the Father and of the Son and of the Holy Spirit so that the three who are one in divinity might also be one in giving themselves. The name of the Trinity is the name of the one God.
“ ‘Teach them to observe all that I have commanded you.’ ” What a marvelous sequence this is. He commanded the apostles first to teach all nations and then to baptize them in the sacrament of faith and then, after faith and baptism, to teach them to observe all that he had commanded. Lest we think these commandments of little consequence or few in number, he added “all that I have commanded you,” so that those who were to believe and be baptized in the Trinity would observe everything they had been taught.
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.
(ubi sup.) This He speaks not from the Deity coeternal with the Father, but from the Humanity which He took upon Him, according to which He was made a little lower than the Angels. (Heb. 2:9.)
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 28:18 stands as a pivotal declaration from the resurrected Jesus Christ to His disciples, serving as the foundational assertion of His absolute, universal authority over all creation. This statement, delivered just prior to the Great Commission, establishes the divine mandate and comprehensive power upon which the global mission of the church is predicated, affirming Christ's supreme Lordship and His triumph over all opposing forces.
Context
Literary Context
This profound declaration immediately precedes the Great Commission in Matthew 28:19-20, forming its indispensable preamble. The narrative places Jesus' words on a mountain in Galilee, a location He specifically appointed for this post-resurrection encounter (Matthew 28:16). The disciples, some of whom still doubted (Matthew 28:17), are gathered to receive their final, authoritative instructions. This setting underscores the solemnity and significance of Jesus' pronouncement, transitioning from His earthly ministry to His exalted reign and the commencement of the church's global mission.
Historical & Cultural Context
The setting of a mountain often carried symbolic weight in biblical narratives, serving as a place of divine revelation, covenant, or significant encounter (e.g., Mount Sinai, Mount of Transfiguration). For the disciples, who had witnessed Jesus' crucifixion and now His miraculous resurrection, this encounter solidified their understanding of His identity and mission. In a world dominated by various earthly powers and religious authorities, Jesus' claim to "all power in heaven and in earth" was a radical assertion of cosmic sovereignty, challenging all competing claims to ultimate dominion. It affirmed His unique status as the Messiah, fulfilling ancient prophecies and inaugurating a new era.
Key Themes
Matthew 28:18 powerfully articulates several core themes central to the Gospel of Matthew and Christian theology. The most prominent is the Sovereignty and Authority of Christ, demonstrating that His resurrection was not merely a return to life but an exaltation to universal dominion. This echoes Old Testament prophecies, particularly Daniel 7:13-14, where the "Son of Man" is given "dominion, glory, and a kingdom, that all peoples, nations, and languages should serve him." Furthermore, the verse establishes the Foundation for the Church's Mission, as the subsequent command to "make disciples of all nations" (Matthew 28:19) flows directly from Christ's supreme authority, not from human initiative or strength. It also highlights the theme of Divine Commissioning, where the Father has fully invested all authority in the Son, validating His redemptive work and empowering His ongoing rule.
Exposition and Analysis
Key Word Analysis
This term (G1849) signifies not merely raw strength or might (which would be dynamis), but rather "privilege," "force," "capacity," "competency," "freedom," or "mastery. " Crucially, it denotes "authority," "right," or "jurisdiction." In this context, it implies the inherent right to act, to rule, and to command. Jesus is declaring that He possesses the legitimate right to govern and control all things.
The verb (G1325) means "to give" in a very wide application, including "bestow," "commit," "deliver (up)," or "grant." The passive voice ("is given") is significant, indicating that this authority was bestowed upon Jesus by another, specifically God the Father. This divine bestowal underscores that Jesus' authority is not self-assumed but divinely ordained, particularly in light of His completed redemptive work, death, and resurrection.
This word (G1093) refers to "soil," "a region," or "the solid part or the whole of the terrene globe." When paired with "heaven," it signifies the totality of creation—the entire cosmos, both the spiritual and physical realms. Jesus' authority is thus declared to be truly universal, encompassing every dimension of existence.
Verse Breakdown
"And Jesus came and spake unto them, saying,"
This opening clause sets the scene for a formal, authoritative pronouncement. The phrase "Jesus came" suggests a deliberate approach, emphasizing the intentionality and solemnity of His address to the disciples. "Spake unto them" indicates a direct, personal communication, ensuring that His followers understood the profound implications of His words.
"All power is given unto me"
This is the core declaration. "All" (Greek, pâs) emphasizes the comprehensive and absolute nature of the authority. There is no power or authority remaining outside of Christ's dominion. The passive voice "is given" highlights the divine origin of this authority, bestowed upon Him by the Father as a consequence of His redemptive work, particularly His resurrection and exaltation. It signifies His rightful position as the sovereign Lord.
"in heaven and in earth."
This phrase specifies the universal scope of Jesus' newly declared authority. "Heaven" encompasses the spiritual realm, the angelic hosts, and all spiritual powers, including those of darkness. "Earth" refers to the physical world, all nations, human institutions, and every aspect of material creation. Together, "heaven and earth" constitute a merism, a literary device signifying the entirety of the cosmos, leaving no domain or dimension outside of Christ's supreme and comprehensive rule.
Literary Devices
Matthew 28:18 is a powerful Declaration of Authority and a Theological Proclamation. Jesus' statement functions as a Merism ("in heaven and in earth"), signifying the totality and universality of His dominion, leaving no realm or sphere outside His control. The use of the Passive Voice ("is given") subtly points to the divine source of this authority, implying God the Father as the giver, thus lending ultimate divine weight to Jesus' claim. The verse also serves as a Foundation for the subsequent command, acting as a premise upon which the imperative of the Great Commission is built. It is a concise, yet comprehensive, Summary Statement of Christ's post-resurrection status and His rightful place as cosmic Lord.
Theological and Thematic Connections
Matthew 28:18 is a cornerstone of Christology, asserting Jesus' supreme and universal authority following His resurrection. This declaration is not merely about power, but about the legitimate right to rule and command over all creation, both visible and invisible. It underscores the profound theological truth that Christ's victory over sin and death culminated in His exaltation to the highest position, where He now reigns as King of kings and Lord of lords. This comprehensive authority is the very basis for the church's global mission, as believers are sent forth not in their own strength, but under the sovereign mandate of the one who holds all dominion. It assures believers that their efforts in spreading the Gospel are backed by the ultimate power in the universe.
Reflection and Application
Matthew 28:18 offers profound assurance and a clear call to action for every believer. In a world often characterized by chaos, uncertainty, and competing claims to authority, this verse anchors our faith in the unshakeable truth of Christ's absolute sovereignty. Knowing that "all power is given" to Him provides immense comfort and confidence, reminding us that no earthly government, spiritual force, or personal trial can ultimately thwart His divine purposes. This truth liberates us from fear and empowers us to live with courage and conviction, understanding that our lives, our ministries, and the very future of the church are secure in His mighty hands. It compels us to surrender fully to His Lordship, trusting that His commands are not arbitrary but flow from His rightful position as the benevolent King over all, guiding us into His perfect will.
Questions for Reflection
FAQ
What does "all power is given unto me" truly mean in the context of Jesus' resurrection?
This phrase signifies Jesus' post-resurrection exaltation and the Father's full investiture of comprehensive authority in Him. It means that Jesus, having completed His redemptive work through His death and resurrection, has been granted legitimate and absolute dominion over every sphere of existence—spiritual, physical, and cosmic. It's not merely raw strength, but the right to rule, command, and judge, as He Himself states in John 5:27. This authority is the divine validation of His identity as the Son of God and the Messiah.
How does this verse relate to the Great Commission in Matthew 28:19-20?
Matthew 28:18 is the indispensable foundation for the Great Commission. Jesus' declaration of "all power" is the premise upon which the command to "go therefore and make disciples of all nations" (Matthew 28:19) is built. The disciples are not sent out on their own strength, wisdom, or limited human authority, but under the explicit, universal, and divine authority of the resurrected Christ. Their mission derives its power and legitimacy directly from His supreme Lordship, assuring them that He is with them always, even to the end of the age (Matthew 28:20).
Christ-Centered Fulfillment
Matthew 28:18 represents the ultimate Christ-centered fulfillment of Old Testament prophecies concerning the Messiah's universal reign. In His earthly ministry, Jesus demonstrated glimpses of this authority through His teaching (Matthew 7:29), His power over disease and demons (Matthew 8:16), and even His ability to forgive sins (Matthew 9:6). However, it is through His death, resurrection, and ascension that He is fully invested with "all power in heaven and in earth." This fulfills the prophetic vision of the "Son of Man" in Daniel 7:13-14, who receives everlasting dominion. The New Testament consistently affirms this exalted status, portraying Christ as seated at the right hand of God, far above all rule and authority (Ephesians 1:20-22) and to whom every knee will bow (Philippians 2:9-11). Thus, Matthew 28:18 is not merely a statement about future power, but a declaration of the realized, present, and complete authority of the resurrected Christ, the Lamb who was slain and is now worthy to receive power and wealth and wisdom and might and honor and glory and blessing (Revelation 5:12).