What is the meaning of Matthew 28?

Introduction to Matthew 28

Matthew 28 stands as one of the most pivotal chapters in all of Scripture, containing both the glorious resurrection of Yeshua (Jesus) and what has become known as the Great Commission. This chapter serves as the magnificent conclusion to Matthew’s Gospel, bringing together themes of victory over death, divine authority, and the worldwide mission of making disciples that would characterize the emerging Messianic movement.

The significance of this chapter cannot be overstated – it bridges the gap between Yeshua’s earthly ministry and the birth of the early church, providing the foundation for all subsequent Christian mission work while affirming the deity and authority of the risen Messiah. The events recorded here changed the course of human history and continue to shape the lives of believers today.

Context of Matthew 28

Within the immediate context of Matthew’s Gospel, chapter 28 serves as the triumphant conclusion to a narrative that began with Yeshua’s genealogy and birth. Matthew has carefully constructed his account to demonstrate that Yeshua is the promised Messiah, the son of David, and the fulfillment of Hebrew prophecy. The resurrection account in this chapter serves as the divine vindication of all of Yeshua’s claims and teaching, while the Great Commission flows naturally from His newly declared “all authority in heaven and on earth.”

In the broader biblical context, this chapter fulfills numerous Old Testament prophecies about the Messiah’s victory over death (e.g., Psalm 16:10, Isaiah 53:10-12). The resurrection narrative here also parallels and complements the accounts in the other Gospels, while the Great Commission expands the covenant promise to Abraham that through his seed all nations would be blessed (Genesis 12:3).

The chapter’s placement at the end of Matthew’s Gospel is particularly significant as it forms a bridge between the Gospels and Acts, setting the stage for the worldwide expansion of the Messianic faith. It provides the theological foundation and practical imperative for the church’s mission that would unfold in the book of Acts and continue throughout history.

Ancient Key Word Study

• πορευθέντες (poreuthentes) – “Going” or “As you go” in Matthew 28:19. This participle implies continuous action and carries the sense of “as you proceed through life.” It’s not just about specialized missionary journeys but about making disciples in the natural course of life’s journey.
• ἐγερθεὶς (egertheis) – “Risen” in Matthew 28:6. This passive participle emphasizes divine action in the resurrection. God the Father raised Yeshua, highlighting both His power over death and the vindication of His Son.
• ἐξουσία (exousia) – “Authority” in Matthew 28:18. This term denotes legitimate power and right to rule, not mere force. It’s the same word used in Daniel 7:14 (LXX) regarding the Son of Man’s eternal dominion.
• μαθητεύσατε (mathēteusate) – “Make disciples” in Matthew 28:19. This is the only imperative verb in the Great Commission, emphasizing that discipleship is the central command, with baptizing and teaching being aspects of that process.
• βαπτίζοντες (baptizontes) – “Baptizing” in Matthew 28:19. This present participle suggests ongoing action and implies full immersion, reflecting the Jewish mikvah tradition of ceremonial cleansing and spiritual transformation.
• διδάσκοντες (didaskontes) – “Teaching” in Matthew 28:20. Another present participle indicating continuous action, emphasizing that discipleship involves ongoing instruction in Yeshua’s commands.
• ἰδοὺ (idou) – “Behold” in Matthew 28:7, 28:20. This attention-getting word brackets the chapter’s main events, highlighting both the resurrection announcement and Yeshua’s promise of His presence.
• προάγει (proagei) – “Goes ahead” in Matthew 28:7. This present tense verb pictures Yeshua as the Good Shepherd leading His flock, a theme that would have resonated with Matthew’s Jewish audience.
• συντελείας (syneleias) – “End” in Matthew 28:20. This term specifically refers to the consummation or completion of an age, not merely its termination, suggesting the fulfillment of God’s purposes.

Compare & Contrast

• Matthew 28:1’s “After the Sabbath” (Ὀψὲ δὲ σαββάτων) is deliberately chosen over other temporal markers to emphasize the dawn of a new era while respecting the Jewish context. This timing also confirms that Yeshua fulfilled His “three days and nights” prophecy without violating Sabbath restrictions.
• The phrase “All authority” (πᾶσα ἐξουσία) in verse 18 echoes Daniel’s vision of the Son of Man (Daniel 7:13-14). The choice of πᾶσα (all) rather than μεγάλη (great) emphasizes the absolute and comprehensive nature of Yeshua’s authority.
• In verse 19, “all nations” (πάντα τὰ ἔθνη) is used instead of the more limited “lost sheep of Israel” (Matthew 10:6), signifying the expansion of the mission beyond Israel to include Gentiles.
• The trinitarian baptismal formula “in the name of the Father and of the Son and of the Holy Spirit” uses the singular “name” (τὸ ὄνομα) rather than “names,” emphasizing the unity of the Godhead while acknowledging the three persons.
• The promise “I am with you always” (ἐγὼ μεθ’ ὑμῶν εἰμι πάσας τὰς ἡμέρας) deliberately echoes the Emmanuel prophecy from Matthew 1:23, bookending the Gospel with the theme of God’s presence.
• The women’s response of “fear and great joy” (μετὰ φόβου καὶ χαρᾶς μεγάλης) in verse 8 combines seemingly opposite emotions, reflecting the appropriate response to a theophany in Hebrew tradition.
• The guards being “like dead men” (ὡς νεκροί) provides an ironic contrast – those guarding against the resurrection of the dead become as dead themselves in the presence of the Living One.

Matthew 28 Unique Insights

The resurrection account in Matthew contains several unique elements not found in the other Gospels. The description of the angel’s descent and the earthquake (σεισμός) connects this event with the earthquake at Yeshua’s death (Matthew 27:51-54), suggesting cosmic recognition of these pivotal moments. The Greek word σεισμός is the same used in the Septuagint to describe God’s appearance at Sinai, linking this event to other major theophanies in Israel’s history.

The Jewish leaders’ attempt to cover up the resurrection by bribing the guards presents a fascinating historical detail preserved only in Matthew. This account would have been particularly relevant to Matthew’s Jewish audience, as it addresses a rumor that apparently circulated in Jewish communities (and is actually mentioned in early rabbinic literature). The Talmud (Sanhedrin 43a) and Justin Martyr’s “Dialogue with Trypho” both reference various Jewish explanations for the empty tomb, inadvertently providing extra-biblical confirmation of the historical core of the resurrection account.

Early church father Ignatius of Antioch, writing around 108 AD, commented on the unique authority given to the disciples in this chapter, noting that they were commissioned not merely as witnesses but as authorities empowered to teach and baptize. This understanding shaped the early church’s view of apostolic authority and succession.

The reference to some disciples doubting (verse 17) even while worshiping the risen Messiah presents a profound psychological insight into the nature of faith. The Greek word used here (ἐδίστασαν) implies not intellectual doubt but hesitation or uncertainty in the face of something overwhelming. This honest admission of the disciples’ struggle actually strengthens the credibility of the account.

Matthew 28 Connections to Yeshua

The resurrection account in this chapter serves as the ultimate vindication of Yeshua’s messianic claims and teaching throughout Matthew’s Gospel. His resurrection fulfills His own predictions (Matthew 16:21, 17:23, 20:19) and validates His authority to forgive sins and grant eternal life. The empty tomb stands as the Father’s divine stamp of approval on Yeshua’s completed work of atonement.

The Great Commission reveals Yeshua’s divine nature through His claim to “all authority in heaven and on earth” and His promise to be present with His disciples “to the end of the age.” These claims would be blasphemous if made by a mere human but are appropriate for One who shares the divine nature. The trinitarian baptismal formula further emphasizes Yeshua’s deity by placing Him on equal footing with the Father and the Holy Spirit.

Matthew 28 Scriptural Echoes

This chapter resonates with numerous Old Testament themes and prophecies:

• The women’s early morning visit to the tomb echoes Psalm 30:5 – “Weeping may tarry for the night, but joy comes with the morning.”
• The Great Commission fulfills Isaiah 49:6 – “I will make you as a light for the nations, that my salvation may reach to the end of the earth.”
• Yeshua’s authority over heaven and earth reflects Daniel 7:14 – “And to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him.”
• The promise of His continuing presence echoes Isaiah 41:10 and God’s promises to be with His people.

Matthew 28 Devotional

This chapter challenges us to live in the reality of the resurrection and the authority of our risen Messiah. The women’s response of “fear and great joy” provides a model for our own worship – combining reverent awe with delighted intimacy. Their immediate obedience to the angel’s command to “go and tell” reminds us that encountering the risen Messiah naturally leads to sharing the good news with others.

The Great Commission calls us to participate in God’s global mission, not as a burden but as a privilege flowing from Yeshua’s authority and empowered by His presence. The command to make disciples challenges us to move beyond superficial evangelism to the deeper work of helping others follow Yeshua fully. His promise to be with us “always, to the end of the age” provides the encouragement and empowerment we need for this mission.

Did You Know

• The Greek word translated “angel” (ἄγγελος) in verse 2 is the same word used for human messengers, emphasizing the role rather than the nature of the being. The description of his appearance, however, clearly indicates a supernatural messenger.
• The Guards at the tomb were likely Roman soldiers, not Temple guards, as suggested by the Greek terminology used and the fact that they reported to the chief priests rather than the Temple authorities.
• The phrase “to this day” in verse 15 regarding the spread of the story about the disciples stealing the body provides internal evidence that Matthew’s Gospel was written while eyewitnesses were still alive to contest false narratives.
• The word for “doubted” (ἐδίστασαν) in verse 17 is different from the usual word for doubt (ἀπιστέω) and suggests temporary hesitation rather than settled unbelief.
• The trinitarian baptismal formula in verse 19 is one of the earliest clear expressions of trinitarian theology in Christian literature.
• The word “go” in “go and make disciples” is actually a participle in Greek, meaning “as you are going,” suggesting that making disciples should be a natural part of life rather than a separate activity.
• The phrase “end of the age” uses a specific Greek term (συντελείας τοῦ αἰῶνος) that refers to the completion or fulfillment of an era rather than simply its termination.
• The women’s encounter with the risen Yeshua in this chapter makes them the first apostles (in the literal sense of “sent ones”) of the resurrection.
• The command to baptize in verse 19 uses language that would have reminded Jewish readers of proselyte baptism, suggesting that entering the Messianic community was as significant as converting to Judaism.