Matthew Chapter 28

A Risen Lord Jesus and His Commission
A. The risen Jesus.

1. (Matthew 28:1-3) Mary Magdalene and Mary of Bethany find an angel at the tomb.

Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. His countenance was like lightning, and his clothing as white as snow.

The two women were not coming to witness a resurrection, but to honor the Lord in burial. Their devotion is commendable—they came to anoint His body even when it seemed all hope was gone. This is a great lesson in love continuing even when understanding falters.

The earthquake, recorded only by Matthew, accompanied the descent of the angel. It signifies that Heaven was moving; creation itself reacted to the work of redemption now made complete. As Poole noted, this wasn’t to let Jesus out, but to let the witnesses in.

The angel, shining in glorious purity, sat on the stone like a throne—declaring Christ’s triumph over death and the grave.

2. (Matthew 28:4-6) The angel’s message.

And the guards shook for fear of him, and became like dead men. But the angel answered and said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. He is not here; for He is risen, as He said. Come, see the place where the Lord lay.”

The contrast is powerful: the trained, armed soldiers were paralyzed by fear, while the faithful women were comforted by the angel. God's messengers are terrifying to the ungodly but bring peace to those seeking Christ.

The angel’s declaration, “He is not here; for He is risen, as He said,” is the center of the Gospel message. Jesus Christ is alive—bodily, historically, and eternally. This validates every promise, every doctrine, and every hope.

The phrase “as He said” rebukes the disciples’ unbelief. Jesus had told them plainly (Matthew 16:21, Matthew 17:23, Matthew 20:19). They should have been waiting outside the tomb for Him to walk out, not hiding in fear.

The invitation, “Come, see the place where the Lord lay,” is a call to witness the empty tomb—a foundational fact of Christianity. This tomb was new (John 19:41), never used before, so there could be no confusion. The angel emphasized that what they were seeing was objective reality.

3. (Matthew 28:7-8) The women are commissioned.

“And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him. Behold, I have told you.” So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word.”

These women were the first evangelists of the resurrection. Though the testimony of women wasn’t valued in Jewish courts, God honored them with this supreme message. The phrase “with fear and great joy” reveals the holy awe they felt in witnessing divine power.

The command to go to Galilee was not new (Matthew 26:32). Jesus had already appointed Galilee as the meeting place. The angel reaffirmed this to prove Christ’s faithfulness to His word.

4. (Matthew 28:9-10) Jesus appears to the women.

And as they went to tell His disciples, behold, Jesus met them, saying, “Rejoice!” So they came and held Him by the feet and worshiped Him. Then Jesus said to them, “Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me.”

This is Jesus’ first recorded appearance after His resurrection. He met them in obedience—in their going. He didn’t appear while they stood still, but as they went. The word “Rejoice!” (Greek: chairete) is a common greeting, but here it takes on eternal significance: joy has come because death is defeated.

Their act of holding His feet shows the physical nature of the resurrection. Jesus was not a spirit or vision; He had a real, glorified body. And they worshiped Him—an acknowledgment of His divine nature.

Calling the disciples “My brethren” is profoundly gracious. They had abandoned Him, denied Him, and yet He still calls them brothers. He restores relationship before even confronting failure.

3. (Matthew 28:7–8) The angel’s instructions to Mary Magdalene and Mary of Bethany.

"And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him. Behold, I have told you." So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word.

The angel issues a clear and urgent command: they were not to linger at the tomb, nor keep the news to themselves. They were to go quickly and tell—a holy charge to spread the first proclamation of resurrection. This message is the foundation of the Gospel: not merely that Christ died, but that He is risen from the dead (see 1 Corinthians 15:3–4).

a. "Go quickly and tell His disciples that He is risen from the dead":
These women were given the extraordinary honor of being the first human heralds of Christ's resurrection. This act was radical in a Jewish culture where women's testimonies held little legal weight. Yet God entrusted them with the most important message ever spoken—because God honors faithfulness over social status.

“Not first to them who were the heads of the Church, as it were, but first of all to lowly women, did the Lord appear; and the apostles themselves had to go to school to Mary Magdalene and the other Mary to learn that great truth, ‘The Lord is risen indeed.’” – Charles Spurgeon

b. "He is going before you into Galilee; there you will see Him":
Galilee was where their relationship with Jesus began. It symbolized restoration. It was a call to return to the beginning and meet their Lord again—not in Jerusalem’s halls of power or the temple courts, but in the humble familiarity of Galilee. This was a gracious reassurance that Jesus desired continued fellowship with His disciples, despite their recent failures.

The angel did not say, “He has ascended,” which would have been glorious enough. He said, “He goes before you.” This highlights the relational continuity: the risen Christ remains the personal Shepherd of His sheep (see John 10:11; Hebrews 13:20).

c. "Ran to bring His disciples word":
The women obeyed with urgency. Their hearts were a mixture of holy fear and overwhelming joy. This is the proper response to the resurrection—reverent awe at the power of God, and jubilant celebration that death is defeated.

“Saints running in the way of obedience are likely to be met by Jesus.” – Spurgeon
The Christian life is not static. Obedience, when combined with eagerness, opens the door for greater revelation.

4. (Matthew 28:9–10) Mary Magdalene and Mary of Bethany meet the risen Jesus.

"And as they went to tell His disciples, behold, Jesus met them, saying, 'Rejoice!' So they came and held Him by the feet and worshiped Him. Then Jesus said to them, 'Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me.'”

a. "As they went to tell His disciples":
Jesus met them while they were in motion. The Lord honors faith-in-action. Their obedience to the angelic message led to a deeper encounter—this time with the resurrected Lord Himself.

b. "Jesus met them, saying, 'Rejoice!'":
The Greek greeting chairete means "be glad" or "rejoice." It's the fitting first word of the risen Lord. The last time they saw Him, He was bloodied and crucified. Now, in glory and power, He speaks joy into their sorrow.

As France notes, this greeting is both ordinary and extraordinary. It may sound like a simple "hello" in the Greek, but coming from the risen Christ, it becomes a divine summons to celebrate.

c. "So they came and held Him by the feet and worshiped Him":
This shows us several things:
– First, Jesus had a physical, tangible body—this was no spirit or hallucination.
– Second, He accepted worship, which only God can rightly do.
– Third, their posture—falling at His feet—reveals reverence, love, and awe.

If Jesus were not truly divine, accepting worship would be blasphemy. But He is Emmanuel, “God with us,” and worthy to be worshiped (see Matthew 1:23; John 20:28).

d. "Do not be afraid. Go and tell My brethren to go to Galilee":
This is a direct echo of the angel’s message—showing full agreement between heaven and earth. Jesus refers to His disciples as "My brethren"—a term of endearment and restoration. Despite their abandonment of Him, He reaffirms their relationship.

“This is the first time our Lord called his disciples by this endearing name: they no doubt thought that their Lord would reproach them with their past cowardice and infidelity; but, in speaking thus, He gives them a full assurance, in the most tender terms, that all that was passed was buried for ever.” – Adam Clarke

5. (Matthew 28:11–15) The cover-up of the resurrection begins.

"Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, 'Tell them, "His disciples came at night and stole Him away while we slept."' And if this comes to the governor’s ears, we will appease him and make you secure.' So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day."

a. "Tell them, 'His disciples came at night and stole Him away while we slept'":
This scheme was both desperate and logically flawed. If they were asleep, how could they know who stole the body? Moreover, the punishment for a Roman soldier caught sleeping on watch was typically death. The priests had to bribe them handsomely and promise political protection.

“A whole heap of absurdities,” as Clarke called it. This lie was the best Satan's agents could offer—and it is still recycled today in various forms.

b. "A large sum of money":
Literally in Greek, “sufficient money”—a massive bribe. It reveals the priests’ willingness to suppress the truth at any cost, even if it meant knowingly fighting against the work of God. They had been granted overwhelming evidence and still chose rebellion.

c. "We will appease him and make you secure":
This promise was likely necessary to persuade the guards to endanger themselves. It suggests the depth of the conspiracy between religious and political power—a theme that runs throughout the Passion narrative.

d. "This saying is commonly reported among the Jews until this day":
Even by the time Matthew’s Gospel was written—decades later—the lie had persisted. It became one of the earliest forms of anti-resurrection apologetics. Yet the lie itself, upon inspection, collapses under its own illogic.

Falsehood spreads easily when it aligns with hardened hearts. But truth endures. The tomb was empty, and no earthly power could explain it away.

e. Modern parallels to ancient objections:
– The “swoon theory” (that Jesus didn’t actually die) is biologically implausible.
– The “hallucination theory” contradicts the nature of group hallucinations.
– The “wrong tomb theory” falls apart in the face of Jewish and Roman hostility to the resurrection—either group could have easily produced the body.
The best explanation remains the only consistent one: Jesus Christ is risen, just as He said.

“This historical fact is attested by more witnesses than almost any other fact that stands on record in history, whether sacred or profane.” – Charles Spurgeon

B. The Great Commission

1. (Matthew 28:16–17) The disciples meet Jesus at Galilee.

“Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted.”

a. The eleven disciples went away into Galilee:
This was not a random journey. Jesus had told them in Matthew 26:32, “But after I have been raised, I will go before you to Galilee.” In obedience to this post-resurrection rendezvous, the disciples traveled north from Jerusalem to Galilee.

Jesus’ post-resurrection appearances in Jerusalem are well-attested (Luke 24:36–49; John 20:19–29), but Matthew’s focus is on Galilee, where Jesus had first called and discipled them. It was a return to their roots—a reminder that Jesus’ mission was to continue, not end.

b. To the mountain which Jesus had appointed for them:
The specific mountain is unknown, but it was a designated meeting point. Mountains are significant in Matthew's Gospel (see Matthew 5:1, Matthew 17:1, Matthew 24:3). Here, the mountain becomes the stage for Christ’s final commission.

c. They worshiped Him; but some doubted:
The word “doubted” (Greek: distazō) does not indicate rebellion or unbelief, but hesitation. They were overwhelmed by the weight of the moment. Jesus was undeniably alive, but the sheer magnitude of what this meant left some unsure how to respond.

“The verb distazō does not denote a settled unbelief, but a state of uncertainty and hesitation.” – R.T. France

This verse alone refutes the notion that the resurrection was a mere hallucination. If it had been, there would have been no doubt or hesitation—only delusion. Yet the disciples’ reactions were varied, human, and authentic. This historical honesty strengthens the reliability of the account.

2. (Matthew 28:18–20) Jesus instructs His disciples regarding their mission.

“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.”

a. “All authority has been given to Me in heaven and on earth”:
Jesus begins the Great Commission with a declaration of His absolute authority. He is not merely a teacher or prophet; He is the risen Lord, to whom all dominion belongs (cf. Daniel 7:13–14). His authority spans both the spiritual and physical realms—heaven and earth alike.

“Power in the hands of Christ is blessed. Oh, let Him have all power! Let Him do what He will with it, for He cannot will anything but that which is right.” – Charles Spurgeon

b. “Go therefore and make disciples of all the nations”:
The command is not just to “go,” but to “make disciples.” The Greek verb mathēteusate emphasizes training and formation. This is not merely evangelism or conversion but spiritual reproduction—raising up followers who obey and learn from Christ.

This command reversed the earlier directive in Matthew 10:5–6, where Jesus said, “Do not go into the way of the Gentiles.” Now, the restriction is lifted. The global scope of the mission is clear.

“The aim of Jesus’ disciples, therefore, is to make disciples of all men everywhere, without distinction.” – D.A. Carson

c. “Baptizing them in the name of the Father and of the Son and of the Holy Spirit”:
The singular name emphasizes the unity of the Godhead, while the three Persons reflect the triune nature of God. Baptism here is not optional—it is the outward sign of an inward allegiance. Note that Jesus did not command circumcision (as in the Old Covenant), but baptism—symbolizing a new identity in the New Covenant.

“The experience of God in these three Persons is the essential basis of discipleship.” – France

This verse also supports believer’s baptism. Disciples are taught first, then baptized—indicating a conscious, professing faith. The idea that infants, who cannot be taught to observe Christ’s commands, should be baptized is foreign to this text.

d. “Teaching them to observe all things that I have commanded you”:
The teaching of disciples is not partial or selective. Jesus did not say to teach what is culturally comfortable, but all that He has commanded. This includes moral instruction, eschatology, obedience, and kingdom principles.

“The followers of Jesus are responsible to present the whole counsel of God to those who are made disciples.” – R.T. France

This again emphasizes a process: evangelism, baptism, and then continuous teaching. A disciple is a lifelong learner under the Lordship of Christ.

e. “And lo, I am with you always, even to the end of the age”:
Jesus does not leave them to fulfill this commission alone. His real presence is promised, not just in spirit or memory, but in divine companionship. The phrase “even to the end of the age” ties the promise to His return in glory (cf. Matthew 24:3).

“The English adverb ‘always’ renders an expression found in the New Testament only here — strictly, ‘the whole of every day’.” – D.A. Carson

This presence is:

• Privileged — we are co-laborers with Christ (1 Corinthians 3:9).

• Protective — He watches and guides us (Psalm 121:8).

• Powerful — we are not working in our strength (Acts 1:8).

• Peaceful — our mission belongs to Him, not to us (John 14:27).

“When Christ saith, ‘I will be with you,’ you may add what you will; to protect you, to direct you, to comfort you, to carry on the work of grace in you, and in the end to crown you with immortality and glory.” – John Trapp

Summary: The King's Final Command

The Gospel of Matthew ends not in Jerusalem, but in Galilee—not with despair, but with divine marching orders. The crucified and risen Christ commissions His followers with global authority, an unchanging message, and His unbreakable presence. The Great Commission is not merely an apostolic relic; it is the enduring charter of the Church.

“The Gospel ends not with a benediction, but with a command.” – Spurgeon

The task remains until “the end of the age.” Until then, we make disciples—proclaiming the risen Christ, baptizing in the triune name, and teaching the full counsel of God.

Additional Lessons from Matthew 28

1. The Resurrection Affirms the Kingdom Program

Lesson: The resurrection of Jesus affirms and launches the kingdom program—not in a political or nationalistic sense (yet), but in a spiritual commission of discipleship that spans the Church Age.

• This chapter shows that the Messiah King, rejected by Israel (Matthew 23:37–39), is still the rightful King with “all authority in heaven and on earth” (Matthew 28:18).

• He has not abandoned His plan to rule from David’s throne (see Luke 1:32–33), but is now gathering citizens for His future kingdom (Matthew 25:34).

• This aligns with the already/not yet dynamic of dispensational eschatology: the King is risen and reigning spiritually, but will return physically to rule (Revelation 20:4).

Cross-reference: “Jesus answered, ‘My kingdom is not of this world. If My kingdom were of this world, My servants would fight… but now My kingdom is not from here.’” – John 18:36 (NKJV)

2. The Priority of Witnesses in God’s Plan

Lesson: God chose weak vessels—women first, then doubting disciples—as the initial proclaimers of Christ’s resurrection. This highlights God’s glory in using the least expected.

• The testimony of women was not admissible in court under Jewish law, yet God entrusted them with the greatest truth ever revealed.

• This pattern echoes 1 Corinthians 1:27: “But God has chosen the foolish things of the world to put to shame the wise…” (NKJV)

Application: In a modern church culture that sometimes idolizes academic or institutional credentials, God reminds us that faithfulness, not fame, is what qualifies someone to carry His message.

3. Worship and Doubt Can Coexist—but Worship Must Win

Lesson: Matthew 28:17 reveals that some of the disciples worshiped, but some doubted. This shows that genuine worship can happen even in the midst of emotional hesitation.

• Doubt is not always rebellion—it can be the tension of finite minds trying to grasp infinite glory.

• But the response of the believing remnant was worship, and that is what Jesus accepted.

• This provides comfort for believers who battle fear or questions. Jesus does not cast them out but calls them forward.

Application: Pastors and teachers should never guilt people for having questions, but should always shepherd them toward the feet of Jesus where questions find their answers.

4. Satan's Counterattack Begins Immediately

Lesson: Even with the resurrection confirmed, Satan immediately inspires a counter-narrative through bribery and lies (Matthew 28:11–15).

• This foreshadows what the Church would face throughout history—heresy, suppression, distortion of truth—all designed to undermine the resurrection.

• The soldiers’ false report, despite their firsthand knowledge of supernatural events, demonstrates how truth is often resisted for personal gain.

Cross-reference: “For the wrath of God is revealed from heaven against all ungodliness… who suppress the truth in unrighteousness.” – Romans 1:18 (NKJV)

Application: Expect spiritual warfare to intensify wherever resurrection power is proclaimed. Counterfeits and distractions will always follow God’s greatest works.

5. Jesus Fulfills All the Roles of Israel’s Leaders

Lesson: In Matthew 28, Jesus appears not only as the risen Redeemer but as the new Moses (giving a final commission), the true Prophet (Deuteronomy 18:15), the High Priest (alive forever), and the Messianic King.

• The giving of the Great Commission on a mountain parallels Moses giving the Law at Sinai.

• The call to teach “all things I have commanded you” echoes the covenantal tone of Exodus 19–24, but now applied universally.

• He does not abolish the law but fulfills it (Matthew 5:17), and now He commissions His followers as ministers of the New Covenant.

Application: Jesus is not just our Savior—He is our Prophet, Priest, and King. Our discipleship must reflect all three aspects of His identity.

6. The Name of God Is Triune and Unified

Lesson: The singular “name” of the Father, Son, and Holy Spirit (Matthew 28:19) affirms the doctrine of the Trinity—distinct persons, unified essence.

• The structure of this phrase supports orthodox Trinitarian theology: one God in three Persons.

• There is no confusion or hierarchy—Jesus is equal with the Father and the Spirit.

• This verse demolishes modalism and Arianism, while laying the foundation for New Testament baptismal theology and worship.

Cross-reference: “For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one.” – 1 John 5:7 (NKJV)

7. The Mission Will Continue Until the End of the Age

Lesson: Jesus’ words, “even to the end of the age” (Matthew 28:20), connect the Church’s mission to the timeline of the present age—distinct from the age of the Law and before the age of the Kingdom.

• This clarifies that the Great Commission is not yet completed and is active until Christ’s physical return.

• The “end of the age” likely refers to the end of the Church Age at the rapture (1 Thessalonians 4:16–17), prior to the onset of Daniel’s 70th week (Daniel 9:27).

Dispensational application: This command is not the fulfillment of Old Testament prophecy concerning the kingdom, but a parenthetical program in which the Church calls out a people for His name (Acts 15:14), until God turns again to Israel in the Tribulation period.

Conclusion

Matthew 28 is more than a resurrection account. It is a capstone of Christ’s earthly ministry and a cornerstone of Church-age doctrine. It testifies to:

• The historic reality of the resurrection,

• The global nature of the Gospel,

• The divine authority of the risen Christ, and

• The enduring presence of Jesus with His people.