Matthew / Chapter 28

Matthew 28

20 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

Matthew 28, the final chapter of the Gospel, narrates the resurrection of Jesus and its immediate aftermath. Mary Magdalene and the other Mary come to the tomb at dawn and encounter an angel who announces that Jesus has risen. They meet the risen Jesus himself on their way to tell the disciples. The chief priests bribe the guards to spread the lie that the disciples stole the body. The chapter — and the entire Gospel — culminates with the Great Commission on a mountain in Galilee, where Jesus claims all authority in heaven and on earth and sends his disciples to make disciples of all nations, baptizing and teaching, with the promise of his presence until the end of the age.

What Makes This Chapter Remarkable

The Great Commission (vv. 18-20) is Matthew's theological climax. The Gospel that began with 'Emmanuel — God with us' (1:23) ends with 'I am with you always' (28:20) — the entire narrative is framed by divine presence. The Trinitarian baptismal formula ('in the name of the Father and of the Son and of the Holy Spirit') is the most explicit Trinitarian statement in the Gospels. The universal scope — 'all nations' (panta ta ethnē) — fulfills the promise to Abraham (Genesis 12:3) and the trajectory that began with the Magi (2:1-12). The guards' bribery (vv. 11-15) represents Matthew's engagement with the competing narrative circulating in his day: the claim that the disciples stole the body.

Translation Friction

The guard story (vv. 11-15) is unique to Matthew and is often seen as apologetic — a response to Jewish counter-claims about the empty tomb. The phrase 'this story has been spread among the Jews to this day' (v. 15) reflects the tension between Matthew's community and the broader Jewish community. The Great Commission's Trinitarian formula has been questioned by some scholars as reflecting later liturgical development rather than Jesus's exact words. We render the Greek as given. The note that 'some doubted' (v. 17) at the resurrection appearance is a remarkably honest admission that even among the eleven, faith was not unanimous.

Connections

The angel's appearance echoes Daniel 10:5-6 and connects to the angel at Jesus's birth (1:20). The earthquake parallels 27:51-54. The mountain setting for the Great Commission recalls the mountain of the Sermon on the Mount (5:1), the Transfiguration (17:1), and ultimately Sinai/Horeb. The promise of universal presence ('I am with you always') echoes the divine name revealed at the burning bush (Exodus 3:14) and the Emmanuel prophecy (Isaiah 7:14, Matthew 1:23). The phrase 'the end of the age' (synteleias tou aiōnos) connects to the Olivet Discourse (24:3). **Tradition comparisons:** The Latin Vulgate shaped Western theology here: The Trinitarian baptismal formula in nomine Patris et Filii et Spiritus Sancti became the essential sacramental formula for valid baptism in Western Christianity. Docete (teach) for Greek mathēteusate... See the [Vulgate Matthew](/vulgate/matthew).

Matthew 28:1

Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.

After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to see the tomb.

KJV In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

Notes & Key Terms

Translator Notes

  1. The Greek opse sabbatōn ('late on the Sabbath' or 'after the Sabbath') combined with tē epiphōskousē eis mian sabbatōn ('as it was dawning toward the first of the week') describes the early morning of Sunday. The two Marys are the same women who witnessed the burial (27:61). The verb theōrēsai ('to see, to observe') suggests they came to visit the tomb, not expecting resurrection. Mark adds that they brought spices for anointing.
Matthew 28:2

καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ.

Suddenly there was a great earthquake, for an angel of the Lord descended from heaven, came and rolled back the stone, and sat on it.

KJV And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

Notes & Key Terms

Translator Notes

  1. The second earthquake (seismos megas, cf. 27:51) accompanies divine action. The angel (angelos kyriou, 'angel of the Lord') descends from heaven (katabas ex ouranou) — the same phrase used for divine agents throughout Matthew. The angel rolls away the stone not to let Jesus out (he has already risen) but to show the women the empty tomb. The detail that the angel sat (ekathēto) on the stone conveys sovereign composure — the guards' seal and the massive stone are trivial obstacles.
Matthew 28:3

ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών.

His appearance was like lightning, and his clothing was white as snow.

KJV His countenance was like lightning, and his raiment white as snow:

Notes & Key Terms

Translator Notes

  1. The description echoes Daniel 7:9 (the Ancient of Days with garment 'white as snow') and Daniel 10:6 (face like lightning). The combination of astrapē ('lightning') and chiōn ('snow') — brilliant light and pure whiteness — are the standard biblical markers of heavenly beings. The word eidea ('appearance, form') occurs only here in the New Testament.
  2. [TCR Cross-Reference] References Daniel 7:9 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Daniel 10:6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Matthew 28:4

ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί.

The guards shook with fear of him and became like dead men.

KJV And for fear of him the keepers did shake, and became as dead men.

Notes & Key Terms

Translator Notes

  1. The verb eseisthēsan ('they shook, they were shaken') uses the same root as seismos ('earthquake') — the guards experience their own personal earthquake of terror. The phrase egenēthēsan hōs nekroi ('they became as dead men') describes paralysis from fear — ironic, since they were guarding a dead man who is now alive, and the living guards appear dead.
Matthew 28:5

ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν· Μὴ φοβεῖσθε ὑμεῖς, οἶδα γὰρ ὅτι Ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε·

The angel said to the women, "Do not be afraid, for I know that you are looking for Jesus who was crucified.

KJV And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

Notes & Key Terms

Translator Notes

  1. The emphatic hymeis ('you,' as opposed to the guards) distinguishes the women from the soldiers — the women need not fear because they come seeking (zēteite, 'you are seeking') Jesus. The perfect participle estaurōmenon ('the crucified one') keeps the crucifixion in view even at the moment of resurrection — the risen Jesus is still the crucified Jesus.
Matthew 28:6

οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο.

He is not here, for he has been raised, just as he said. Come, see the place where he lay.

KJV He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

Notes & Key Terms

Translator Notes

  1. The announcement ouk estin hōde ('he is not here') is the empty tomb's testimony. The passive ēgerthē ('he was raised') is a divine passive — God raised Jesus. The phrase kathōs eipen ('just as he said') links the resurrection to Jesus's own predictions (16:21, 17:23, 20:19). The invitation deute idete ('come, see') makes the women eyewitnesses of the empty tomb. The SBLGNT does not include 'the Lord' (ho kyrios) before 'lay,' which appears in some manuscripts and the KJV.
Matthew 28:7

καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι Ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἰδοὺ προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε· ἰδοὺ εἶπον ὑμῖν.

Then go quickly and tell his disciples, 'He has been raised from the dead, and look — he is going ahead of you to Galilee. There you will see him.' See, I have told you."

KJV And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

Notes & Key Terms

Translator Notes

  1. The command is urgent: tachy poreutheiasai ('going quickly'). The women are commissioned as the first witnesses and messengers of the resurrection — apostles to the apostles. The phrase proagei hymas eis tēn Galilaian ('he goes ahead of you to Galilee') fulfills Jesus's promise in 26:32 and uses the shepherd imagery of going ahead of the flock. The closing idou eipon hymin ('see, I have told you') functions as a formal charge — the message has been entrusted.
Matthew 28:8

καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ.

So they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

KJV And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

Notes & Key Terms

Translator Notes

  1. The combination meta phobou kai charas megalēs ('with fear and great joy') captures the complex emotional state of encountering the divine — the two emotions are not contradictory but complementary. Fear at the angel's presence and joy at the news coexist. The verb edramon ('they ran') conveys urgency — they do not walk to deliver this message.
Matthew 28:9

καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· Χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ.

Suddenly Jesus met them and said, "Greetings!" They came to him, clasped his feet, and worshiped him.

KJV And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

Notes & Key Terms

Translator Notes

  1. The greeting chairete ('Rejoice! Greetings!') is the ordinary Greek salutation, but in this context it carries its full weight — 'Rejoice!' The women's response — kratēsan autou tous podas ('they grasped his feet') — demonstrates both physical reality (the risen body can be touched) and devotion (clasping the feet is a posture of worship). The verb prosekynēsan ('they worshiped') is the same word used for worship of God throughout Matthew — applied to the risen Jesus without reservation.
Matthew 28:10

τότε λέγει αὐταῖς ὁ Ἰησοῦς· Μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται.

Then Jesus said to them, "Do not be afraid. Go and tell my brothers to go to Galilee, and there they will see me."

KJV Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

Notes & Key Terms

Translator Notes

  1. Jesus repeats the angel's command (mē phobeisthe, 'do not be afraid') and the instruction about Galilee. Remarkably, he calls the disciples tois adelphois mou ('my brothers') — the men who abandoned him (26:56) are not disowned but claimed as family. This is the first word of the risen Jesus to his followers: reassurance and reconciliation, not rebuke.
Matthew 28:11

Πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα.

While the women were on their way, some of the guards went into the city and reported to the chief priests everything that had happened.

KJV Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.

Notes & Key Terms

Translator Notes

  1. The narrative shifts to the guards' report. The phrase tines tēs koustōdias ('some of the guard') suggests that not all the guards came — some may have fled in different directions. They report to the chief priests (archiereusin), not to Pilate — indicating that these were temple guards, not Roman soldiers, or that the priests were their primary employers. The word hapanta ('all things') means they gave a complete account of the earthquake, the angel, and the empty tomb.
Matthew 28:12

καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις

After the chief priests had assembled with the elders and devised a plan, they gave a large sum of money to the soldiers,

KJV And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,

Notes & Key Terms

Translator Notes

  1. The verb synachthentes ('having assembled') and symboulion labontes ('having taken counsel') mirror the conspiracy of 27:1 — the same group that plotted Jesus's death now plots to suppress his resurrection. The phrase argyria hikana ('sufficient silver, a large sum') repeats the pattern of financial corruption: first they paid Judas (26:15), now they pay the guards. Money is the weapon of choice.
Matthew 28:13

λέγοντες· Εἴπατε ὅτι Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων.

Declaring, Say you, His followers arrived by night, and stole him away while we slept.

KJV Saying, Say ye, His disciples came by night, and stole him away while we slept.

Notes & Key Terms

Translator Notes

  1. The fabricated story is internally contradictory: if the guards were sleeping (koimōmenōn, 'while we were sleeping'), how would they know who took the body? The fact that sleeping on guard duty was a capital offense in the Roman military makes the story even less plausible — no soldier would voluntarily confess to this. Matthew includes this detail to expose the alternative explanation as absurd.
Matthew 28:14

καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν αὐτὸν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν.

If this reaches the governor's ears, we will satisfy him and keep you out of trouble."

KJV And if this come to the governor's ears, we will persuade him, and secure you.

Notes & Key Terms

Translator Notes

  1. The priests promise protection: peisomen auton ('we will persuade him') and hymas amerimous poiēsomen ('we will make you free from worry/care'). The word amerimous ('without anxiety, free from concern') assures the soldiers that the political consequences of admitting they slept on duty will be handled. The priests are confident in their ability to manage Pilate — a confidence consistent with their political influence throughout the narrative.
Matthew 28:15

οἱ δὲ λαβόντες τὰ ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον ἡμέρας.

The soldiers took the money and did as they were instructed. And this story has been widely circulated among the Jewish people to this day.

KJV So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

Notes & Key Terms

Translator Notes

  1. The phrase diephēmisthē ho logos houtos ('this story was spread abroad') indicates that the stolen-body theory was actively circulated and had currency in Matthew's time. The phrase para Ioudaiois ('among the Jews') reflects the distinction between Matthew's community and the broader Jewish community — a distinction that had sharpened by the time of writing. The phrase mechri tēs sēmeron hēmeras ('until the present day') is an authorial aside placing Matthew's writing at some distance from the events described.
Matthew 28:16

Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς,

Now the eleven disciples went to Galilee, to the mountain where Jesus had directed them.

KJV Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.

Notes & Key Terms

Translator Notes

  1. The number 'eleven' (hendeka) is a permanent reminder of Judas's absence. The mountain (to oros) is not identified but connects to Matthew's mountain theology — major revelations occur on mountains (5:1, 17:1). The verb etaxato ('had directed, had appointed') indicates a prearranged meeting place, showing that the resurrection appearance was not random but planned.
Matthew 28:17

καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν.

When they noticed him, they worshipped him — but some doubted.

KJV And when they saw him, they worshipped him: but some doubted.

Notes & Key Terms

Translator Notes

  1. The response is divided: prosekynēsan ('they worshiped') from some and edistasan ('they doubted, they hesitated') from others. The verb distazō ('to doubt, to waver, to hesitate') appears only twice in the New Testament — here and in 14:31 (Peter sinking in the water). Matthew's honesty about doubt within the resurrection community is remarkable — even a direct encounter with the risen Jesus does not compel unanimous faith. The 'some' (hoi de) who doubted may be a smaller group, but their presence is not hidden.
Matthew 28:18

καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων· Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς.

Jesus came to them and said, "All authority in heaven and on earth has been given to me.

KJV And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

Notes & Key Terms 1 term

Key Terms

ἐξουσία exousia
"authority" — authority, power, right, jurisdiction, freedom

Distinct from dynamis ('power, might'). Exousia denotes legitimate authority — the right to act, not merely the ability to act. Jesus claims not raw power but rightful sovereignty over all of creation.

Translator Notes

  1. The claim edothē moi pasa exousia ('all authority has been given to me') is the most comprehensive authority claim in the New Testament. The passive edothē ('was given') indicates the Father as the source. The scope — en ouranō kai epi tēs gēs ('in heaven and on earth') — is total and universal. This fulfills Daniel 7:14, where the Son of Man receives authority, glory, and sovereign power from the Ancient of Days. The word exousia ('authority, right, power') has been a key theme in Matthew from the beginning (7:29, 9:6, 9:8, 10:1, 21:23-27).
  2. [TCR Cross-Reference] References Daniel 7:14 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Matthew 28:19

πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

KJV Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

Notes & Key Terms

Translator Notes

  1. The main imperative is mathēteusate ('make disciples') — not merely 'go' (poreuthentes is a participle). The task is disciple-making, not just traveling. The scope panta ta ethnē ('all nations/peoples') breaks open the Jewish-focused mission of 10:5-6 ('do not go to the Gentiles') into universal mission. The Trinitarian baptismal formula eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos ('into the name of the Father and of the Son and of the Holy Spirit') is unique in the Gospels. The singular 'name' (onoma) governing three persons is theologically significant — one name, three persons. This formula became the standard baptismal rite of the early church.

Latin Vulgate (Jerome, 384 CE)

"Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit"

The Trinitarian baptismal formula in nomine Patris et Filii et Spiritus Sancti became the essential sacramental formula for valid baptism in Western Christianity. Docete (teach) for Greek mathēteusate (make disciples) slightly shifts the emphasis from discipleship to instruction, which influenced the Western catechetical tradition. Omnes gentes (all nations) grounded the Western missionary mandate.

Matthew 28:20

διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.

Teaching them to observe all matters whatsoever I have commanded you — and, lo, I am with you alway, indeed to the end of the world. Amen.

KJV Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

Notes & Key Terms

Translator Notes

  1. The second participle didaskontes ('teaching') defines discipleship: it involves instruction in panta hosa eneteilamēn ('everything I commanded') — the entire ethical and theological teaching of Jesus recorded in Matthew. The closing promise egō meth' hymōn eimi pasas tas hēmeras ('I am with you all the days') is the Gospel's final and climactic statement. It echoes the Emmanuel prophecy of 1:23 ('God with us'), forming an inclusio that frames the entire Gospel with the theme of divine presence. The phrase heōs tēs synteleias tou aiōnos ('until the completion of the age') connects to the eschatological language of 13:39-40, 49 and 24:3. The SBLGNT does not include 'Amen' (amēn) at the end, which appears in some manuscripts and the KJV. Matthew's Gospel ends not with a period but with a promise — the open-ended assurance of Christ's continuing presence.

Latin Vulgate (Jerome, 384 CE)

"Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit"

The Trinitarian baptismal formula in nomine Patris et Filii et Spiritus Sancti became the essential sacramental formula for valid baptism in Western Christianity. Docete (teach) for Greek mathēteusate (make disciples) slightly shifts the emphasis from discipleship to instruction, which influenced the Western catechetical tradition. Omnes gentes (all nations) grounded the Western missionary mandate.

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