| Matthew 28:20 | |
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← 28:19 Mark 1:1 → | |
 Matthew 28:20 engraving in the Resurrection's labyrinth, east of the Valparaiso University Chapel of the Resurrection (2009). | |
| Book | Gospel of Matthew |
| Christian Bible part | New Testament |
Matthew 28:20 is the twentieth and final verse of Matthew 28, the twenty-eighth and final chapter of the Gospel of Matthew in the New Testament. This verse is part of the Great Commission narrative.
The original Koine Greek, according to the Textus Receptus and Byzantine/Majority Text, reads as follows: [1]
In the King James Version of the Bible it is translated as:
The modern World English Bible translates the passage as:
The word "all" (Ancient Greek : πάντα; πάσας, panta; pasas ) are found multiple times in the verses 18–20, tying them together: all power/authority, all nations, all things ("that I have commanded you") and all the days ("always"). [2]
Allison notes a persistent correlation of the Great Commission narrative (verses 16–20) with Moses, starting with "the mountain", as 'Moses ended his earthly course on a mountain'; the commissioning of Joshua by God through Moses; and the close parallels in Deuteronomy 31:14–15, 23; and Joshua 1:1–9, which are 'all about God'. [3] In Joshua 1:2, Joshua was commanded to 'go' (cf. Matthew 28:19) and cross the Jordan River, whereas in Joshua 1:7 Joshua was to 'act in accordance with all the law that my servant Moses commanded you', then in Joshua 1:9 (the pericope's conclusion) God promises his presence: 'for the Lord your God is with you wherever you go'. [3] The undeniable strong presence of a Moses typology in the Gospel Matthew rises up suggestions that this passage, like the commissioning stories in 1 Chronicles 22:1–16 and Jeremiah 1:1–10, 'deliberately borrows from the traditions about Moses'. [3] Just as Moses, at the end of his life on earth, commissioned Joshua to 'go into the land peopled by foreign nations' and 'to observe all the commandments in the law', then further promised 'God's abiding presence', so similarly is Jesus at the end of his earthly ministry commands his disciples 'to go into all nations' (the world) and 'to teach the observance of all the commandments' of the "new Moses", and then further promises 'his continual assisting presence'. [3]
Matthew's narrative up to this point portrays Jesus as "teacher", but here the verb "teach" is linked to the disciples as the subject, but they are to teach "what Jesus has commanded" (Greek: entellomai ), not their own ideas. [4] The "commandments" given by Jesus is to be the basis of living for the believers, in comparison to the "commandments" (cognate Greek noun: entolē) given by God through Moses (cf. Matthew 5:19; 15:3; 19:17; 22:36–40). [4]
"I am with you always" forms an inclusio with the Isaiah's prophecy quoted in Matthew 1:23 that 'they shall name him "Emmanuel", which means, God is with us' [5] (cf. Matthew 18:20). [6]
The phrase "the end of the age" (or "the end of the world") recurs in Matthew 13:39,40,49; 24:3, and points to Jesus' teachings about the end of times. [6]
The irmos of the ninth ode of the Paschal Canon [7] in the Orthodox Church, which is sung during Pascha and subsequent Matins services, references Matthew 28:20: [8]
How noble, O how dear,
How sweet is Thy voice, O Christ.
Thou hast promised to be with us
To the end of all ages.
A promise to which we believers hold,
A promise we hold as an anchor of hope,
As we sing, rejoicing [emphasis added].
This hymnological stanza (entitled "Shine, shine" Greek: "Φωτίζου, φωτίζου") originated from the writings of St. John Damascene. [9]
The Hebrew Bible makes reference to a number of covenants with God (YHWH). These include the Noahic Covenant, which is between God and all living creatures, as well as a number of more specific covenants with Abraham, the whole Israelite people, the Israelite priesthood, and the Davidic lineage of kings. In form and terminology, these covenants echo the kinds of treaty agreements in the surrounding ancient world.
Matthew 3 is the third chapter of the Gospel of Matthew in the New Testament. It is the first chapter dealing with the ministry of Jesus, with events taking place some three decades after the close of the infancy narrative related in the previous two chapters. The focus of this chapter is on the preaching of John the Baptist and the Baptism of Jesus.
Matthew 4:10 is the tenth verse of the fourth chapter of the Gospel of Matthew in the New Testament. Jesus has rebuffed two earlier temptations by Satan. The devil has thus transported Jesus to the top of a great mountain and offered him control of the world to Jesus if he agrees to worship him. In this verse, Jesus rejects this temptation.
Matthew 5:18 is the eighteenth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. In the previous verse, Jesus has stated that he came not to destroy the law, but fulfill it. In this verse, this claim is reinforced.
The Ten Commandments, or the Decalogue, are a set of biblical principles relating to ethics and worship that play a fundamental role in Judaism, Christianity, and Islam. The text of the Ten Commandments appears twice in the Bible: at Exodus 20:2–17 and Deuteronomy 5:6–21.
Matthew 28:19 is the nineteenth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the Great Commission narrative, containing the command to go, teach and baptize new disciples with the trinitarian formula.
Matthew 28 is the twenty-eighth and final chapter of the Gospel of Matthew in the New Testament. This chapter records that Jesus is risen, describes the actions of the first witnesses to this event, and ends with the Great Commission.
Matthew 7:12 is the twelfth verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This well known verse presents what has become known as the Golden Rule.
Matthew 23 is the twenty-third chapter in the Gospel of Matthew in the New Testament section of the Christian Bible, and consists almost entirely of the accusations of Jesus against the Pharisees. The chapter is also known as the Woes of the Pharisees or the "Seven Woes". In this chapter, Jesus accuses the Pharisees of hypocrisy. Some writers treat it as part of the final discourse of Matthew's gospel.
Matthew 14 is the fourteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the narrative about Jesus' ministry in Galilee and recounts the circumstances leading to the death of John the Baptist.
Matthew 16 is the sixteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus begins a journey to Jerusalem from the vicinity of Caesarea Philippi, near the southwestern base of Mount Hermon. Verse 24 speaks of his disciples "following him".
Matthew 21 is the twenty-first chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus triumphally or majestically arrives in Jerusalem and commences his final ministry before his Passion.
Matthew 22 is the twenty-second chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus continues his final ministry in Jerusalem before his Passion. Teaching in the Temple, Jesus enters into debate successively with the Pharisees, allied with the Herodians, the Sadducees, and a lawyer, ultimately silencing them all.
Matthew 28:18 is the eighteenth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the Great Commission narrative, containing the emphatic declaration of Jesus' absolute authority over the universe.
Matthew 9:7 is the seventh verse in the ninth chapter of the Gospel of Matthew in the New Testament.
Matthew 9:8 is the eighth verse in the ninth chapter of the Gospel of Matthew in the New Testament.
Matthew 8:33 is the 33rd verse in the eighth chapter of the Gospel of Matthew in the New Testament.
James 2 is the second chapter of the Epistle of James in the New Testament of the Christian Bible. The author identifies himself as "James, a servant of God and of the Lord Jesus Christ" and the epistle is traditionally attributed to James the brother of Jesus, written in Jerusalem between 48 and 61 CE. Alternatively, some scholars argue that it is a pseudographical work written after 61 CE. This chapter contains an exposition about the commandment, "You shall love your neighbour as yourself", and about dead faith.
Joshua 1 is the first chapter of the Book of Joshua in the Hebrew Bible or in the Old Testament of the Christian Bible. According to Jewish tradition the book was attributed to the Joshua, with additions by the high priests Eleazar and Phinehas, but modern scholars view it as part of the Deuteronomistic History, which spans the books of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century BCE. This chapter focuses on the commission of Joshua as the leader of Israel after the death of Moses, a part of a section comprising Joshua 1:1–5:12 about the entry to the land of Canaan.
Joshua 5 is the fifth chapter of the Book of Joshua in the Hebrew Bible or in the Old Testament of the Christian Bible. According to Jewish tradition, the book was attributed to the Joshua, with additions by the high priests Eleazar and Phinehas, but modern scholars view it as part of the Deuteronomistic History, which spans the books of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century BCE. This chapter focuses on the circumcision and Passover of the Israelites after crossing the Jordan River under the leadership of Joshua, a part of a section comprising Joshua 1:1–5:12 about the entry to the land of Canaan, and the meeting of Joshua with the Commander of the Lord's army near
| Preceded by Matthew 28:19 | Gospel of Matthew Chapter 28 | Succeeded by Mark 1:1 |
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