Matthew’s gospel has a specific plan and purpose. Chapter 28 is the climax of everything else he has written under the guidance of God’s Holy Spirit. The central event, the resurrection of Jesus Christ, is also the central event of God’s redemptive history. The resurrection is the cornerstone of our faith, and everything that we are and have and hope is based on its reality. There would be no Christianity if there were no resurrection. For the believer death is not the end but a doorway that leads to an eternity with God. Abraham willingly obeyed God’s command to sacrifice his only son, Isaac, because, in faith, “he considered that God is able to raise men even from the dead” (Heb. 11:19). Isaiah spoke of the promise, “Your dead will live; their corpses will rise” (Isa. 26:19). Daniel spoke to his readers and said that though we will die, one day we “will awake… to everlasting life” (Dan. 12:2). Hosea assures believers that the Lord will raise up all believers to live before Him (Hos. 6:2). Job asked rhetorically “If a man dies, will he live again?” and then declared, “I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh I shall see God” (Job 19:25-26). This too is our hope and assurance just as Paul later declared “Now Christ has been raised from the dead, the first fruits of those who are asleep. For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all shall be made alive” (1 Cor. 15:20-22). The first sermon on the day the church was born focused on the resurrection of Messiah (Acts 2:23-24). Peter continued to preach the resurrection to his fellow Jews (Acts 4:10) as well as to Gentiles (10:40). Paul preached the resurrection continually. In the synagogue at Antioch of Pisidia he declared that “God raised [Jesus] from the dead” and “He whom God raised did not undergo decay” (Acts 13:30, 37). He proclaimed the resurrection before the Sanhedrin in Jerusalem (23:6), before the governor, Felix (24:15, 21), and before King Agrippa (26:8). The resurrection is the central message of Paul’s letters. The foundation of our hope is expressed in Jesus’ own words: “I am the resurrection and the life; he who believes in Me shall live even if he dies” (John 11:25), and, “Because I live, you shall live also” (14:19).
The Jewish people did not have names for days of the week, such as Monday, Tuesday and so on, but numbered them in relation to the Sabbath. Sabbath means “seventh,” and, although it was at the end of the week, because it was the central and holy day all other days were reckoned by it. The Jewish people considered “a day” as meaning any part of that day. Sunday was the third day of Jesus’ burial, the day which He had repeatedly predicted would be the day of His resurrection (Matt. 16:21; 17:23; 27:64; Mark 10:34; Luke 18:33). Before dawn on Sunday morning Mary Magdalene and the other Mary came to look at the grave. Although they had witnessed Joseph’s and Nicodemus’s wrapping Jesus’ body in the linen cloths and spices (Matt. 27:61), the women prepared their own spices (probably a small amount in comparison to that brought by Nicodemus) with which they would personally anoint the Lord (Luke 24:1). Although Salome, the mother of James and John and the wife of Zebedee (Mark 16:1; cf. Matt. 27:56), and Joanna (Luke 24:10) were also there. Matthew here focuses only on the two Mary’s, Mary Magdalene and Mary who was the mother of James and Joseph. James is possibly one of the disciples, the son of Alphaeus, (10:3) and Joseph who is only mentioned in Matthew here. She was the wife of Clopas (Matt. 27:56; John 19:25). They had been among the women who ministered to Jesus in Galilee and who had stood with Him at the cross (Matt. 27:55-56). Now they came to the garden hoping that the heavy stone could be removed so they could minister to Him one last time (Mark 16:3). Jewish tradition held that the spirit of a dead person left the body four days after death because by that time the body had become so disfigured by decay that the spirit could no longer recognize it. That tradition may be reflected in Martha’s comment to Jesus about her brother, Lazarus (John 11:39). Though it seems that these women did not have confidence in Jesus’ resurrection they still had great love and devotion for Him.
When the women reached the tomb they found the stone had been moved aside by a severe earthquake.This was the second supernaturally caused earthquake in connection with Jesus’ death and burial, the first one occurred at the moment of His death (Matt. 27:51). God caused an earthquake on Mount Sinai just before He revealed the law to Moses (Ex. 19:18) and on Mount Horeb when He revealed Himself to Elijah (1 Kings 19:11). In the end times He will also send numerous earthquakes (Joel 2:10; Matt. 24:7; Rev. 6:12; 8:5; 11:13-19). Now within three days, He caused two earthquakes just outside Jerusalem. From John’s gospel it seems that Mary Magdalene left the garden as soon as she “saw the stone already taken away from the tomb” (20:1). Before the angel appeared, “she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, ‘They have taken away the Lord out of the tomb, and we do not know where they have laid Him’” (v. 2). It did not occur to her that Jesus might be raised as He had predicted, and she assumed that someone had stolen the body and hidden it. Peter and John did not consider the possibility of resurrection either, and immediately ran to the tomb to find out what they could (John 20:3-4). The guards were so awestruck that they shook for fear, they then became like dead men. They not only froze but fainted, traumatized by what they saw. The women also were frightened, but were comforted by God’s messenger. The soldiers had every reason to fear. The angel’s terrifying appearance and their duty to guard the tomb meant that an empty grave could lead to their deaths. The angel said, “He is not here, for He has risen, just as He said.” Jesus Himself had power to give up His life and to take it up again. But Scripture makes clear that He also was raised by the power of the Father (Rom. 6:4; Gal. 1:1; 1 Pet. 1:3) and the Holy Spirit (Rom. 8:11). The entire Trinity participated in the resurrection of Jesus.
V 9-10 Immediately recognizing the Lord, the women worship Him. They now knew with certainty that He was the risen Messiah the anointed King of Israel. They did what all will do one day. When He comes again, “every knee will bow… and… every tongue will confess that Jesus Christ is Lord . . .” (Phil. 2:10-11). It is interesting to note that Yeshua wants to meet with His disciples in Galilee rather than Jerusalem. Likely this is because he wanted to be removed from the seat of religious power while He instructs them prior to their having the Holy Spirit upon them in full measure. Jesus repeated the words of the angel, “Do not be afraid.” His tone conveyed security and authority. Jesus then gave the same instructions that the angel had given: Go tell my brothers to go to Galilee, there they will see me.
11-15 Some of the guards went to report the incident to the chief priests all that had happened at the tomb. They have less to fear from the chief priests than from Pilate, and they probably hoped that their leaders could protect them from the governor. The Pharisees and Priests wanted to prevent the news from spreading among fellow Jews, concerned that many would accept Him as the Messiah, which they feared would reduce their influence, power, and wealth. They quickly convene the Sanhedrin, and when assembled, they counseled together as to how they might best obstruct the spreading of the news the soldiers had brought. Because they had so much to lose, the Sanhedrin was willing to pay a significant price to ensure the lie was spread. Secondly, they came up with a plan to spread this false narrative among the people to suppress the truth. The third part of their plan included offering protection to the soldiers, shielding them from potential repercussions. This is a pattern throughout Jewish history, the prophets were often rejected, but God’s purposes prevailed. Even today, many in the wider Jewish community struggle with the resurrection because of historical distortions of Yeshua and the Gospel.
V 16-18 The eleven disciples made their way to Galilee, to the mountain Yeshua had appointed. This meeting likely took place about 25 days after His resurrection. Yeshua rose on the first day of the week (Sunday), during the Feast of Firstfruits (Leviticus 23:9–14). In that first week, He appeared multiple times to the disciples in and around Jerusalem—including to the women, the two on the road to Emmaus, and the Eleven. Galilee was familiar territory to the disciples, and many of Yeshua’s other followers were there. Apparently, He wanted more than the Twelve to hear His final instructions. Later, Yeshua and the disciples would return south to Jerusalem in preparation for His ascension. But before ascending, He had a final word—not only for His closest followers but likely also for the larger group of over 500 brethren that Paul refers to in 1 Corinthians 15:6. Matthew notes that some present still wrestled with uncertainty and doubt. Perhaps, given the size of the gathering, a few questioned whether this was truly the same Yeshua they had walked with and loved. Yet, in His grace and compassion, Yeshua drew near and spoke to them. He declared, “All authority in heaven and on earth has been given to Me.” His teachings and miracles had clearly demonstrated His divine authority. His resurrection provided the confirmation of His authority from the Father. To successfully undertake the Great Commission, the disciples and future followers needed to acknowledge and accept His authority as their resurrected Lord and promised Messiah. Yeshua declares His kingship—this echoes Daniel 7:13–14, where the “Son of Man” is given dominion and glory by the Ancient of Days.
The command to “make disciples of all nations” is not a break from Judaism—it is the fulfillment of the Abrahamic Covenant: “Through your seed all the nations of the earth will be blessed” (Genesis 12:3, Galatians 3:8). Teaching them to obey “everything I commanded you” reflects the Torah renewed in Messiah (Jeremiah 31:31–34) and lived out by the Spirit.
V 19-20 – Therefore, since He is sovereign Lord, He commanded His followers, His disciples, to go and make disciples of all the nations. The Greek word used denotes continual action, so the making of disciples is a continual process. Disciple making is not just leading people to the Lord but nurturing them in the faith. The process of making disciples has three aspects to it: Go, Baptize, Teach. With the command to go we understand that we are not to wait for people to come to us but rather go to them. Secondly, we are called to baptize. Baptism is not merely a New Testament practice—it has deep roots in the Tanakh.The mikveh is a place where naturally flowing or “living” water is used for ritual purification under Torah. It provided ceremonial purification (Leviticus 15; Numbers 19) when one became impure from bodily emissions, contact with the dead, and childbirth. It was also required before entering the precincts of the and for the various born-again life transitions such as bar mitzvah, marriage, ordination, and installation in the Sanhedrin. It was also a necessary part in conversion to Judaism. It speaks of cleansing and renewal (Psalm 51:2, 7), spiritual preparation to draw near to God (Exodus 19:10 before Sinai) and crossing from one status to another (unclean to clean outsider to insider). Abraham experienced a form of baptism when he crossed over the river into the land of promise. The phrase “crossed over” is the root of the word “Hebrew”. The nation of Israel was baptized when they passed through the Red Sea and entered the journey toward the Promised Land (1 Cor. 10:1–2).
In the New Covenant the Greek word Baptizo means “to immerse” or “to submerge.” It speaks of repentance and preparation for the coming of Messiah as in John the immerser’s ministry. Later it is an outward picture of an inward transformation that occurred when a person believed and was filled or baptized with the Spirit of God. It also is a public declaration and identification with Yeshua’s death and resurrection (Romans 6:3–4). It symbolizes dying to the old self Burial with Messiah and Resurrection into new life. Yeshua Himself was immersed—not for purification, but to identify with sinners to fulfill righteousness and to point the way for His disciples to follow (Matt 3:17). Being immersed in the name of the Father, the Son, and the Holy Spirit signifies our entrance into the covenantal unity and fellowship of Elohim.
The third element of discipleship is teaching. We are not only to be taught, but also to teach others. In fact, one of the most effective ways to grow as a disciple is by making disciples. Teaching is central to true discipleship—it ensures the passing on of the faith in both knowledge and lifestyle.
To strengthen and reassure us, Yeshua closes the Great Commission with this promise: “I am with you always, even to the end of the age.” His abiding presence empowers and sustains us as we carry out His mission.
