Matthew 28:18Meaning & Commentary from the Church Fathers

Did He possess authority only to lose it briefly, only to reclaim it again? Which malevolent spirit could claim such a thing? If His power was consistent then and now—"For just as the Father raises the dead and gives them life, even so the Son gives life to whom He is pleased to give it" (John 5:21)—what is the implication of what He has proclaimed? His intention was to commission the Apostles to the Gentiles; and to counter any thoughts of novelty—since He had previously stated, "I was sent only to the lost sheep of Israel" (Matt. 15:24)—He demonstrates that this mission was also in accordance with the Father's will. It is not surprising that He speaks with such profound humility; in doing so, He built up both the Apostles and those who would follow. As I have previously mentioned, His abundant humility always emphasized that He spoke in a way that was relatable.

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Scripture reveals two realms of God’s kingdom: one established by creation, the other through willing submission. Through creation, He reigns over all: Gentiles, Jews, demons, and foes alike; through willing submission, He governs believers who acknowledge His authority and obey His commands. Of this latter kingdom, it is noted that it has a beginning, as stated in the second Psalm: "Ask of Me, and I will give you the nations for your inheritance" (Psalms 2:8). Christ also affirmed to His disciples, "All authority is given unto Me by My Father" (Matthew 28:18), attributing all authority to the Father—not because He lacks power Himself, but to affirm His identity as the Son, who is eternal. This is the kingdom He will bring into arrangement. As to why the apostle mentioned nothing about the Spirit, it is simply because he is addressing a specific matter at present without conflating all aspects. He omits reference to the Spirit, not because he considers the Spirit inferior, but due to the fact that it is not yet relevant to his discourse. At times, He may mention the Father alone, yet this does not negate the Son’s existence; at other moments, He may refer solely to the Son and the Spirit, without denying the Father.

There exist two forms of submission: one is involuntary, in which all humans and even demons are unwitting slaves to God; the other is voluntary, as exemplified by Paul, who identified as a servant of Christ. In the past, when only involuntary submission existed, the Savior had a measure of authority over all, akin to possessing it in part. But following the cross, when the knowledge of God became accessible to everyone, and individuals began to submit out of their own will, it is fitting for Christ to declare that "now I have received all authority." Previously, My authority was partial, with only involuntary service rendered, for I am the Creator. Now, as people serve Me knowingly, I have been granted full and complete authority.

From whom was this authority bestowed? From Himself, through His humility; had He not humbled Himself and confronted the enemy through the cross, our salvation would not have been achieved. Thus, when He states, "authority has been given to Me," it should be understood as follows: through My actions and sacrifices, I have redeemed humanity, and they have become My inheritance, My chosen ones. Therefore, the Lord possesses authority on earth as the entire world has come to recognize Him, and in heaven, for the reward and dwelling place of believers is in the heavenly realm.

Moreover, since human nature was initially condemned and subsequently united with God through the Word, it is now exalted in heaven, receiving worship from the angels. It is fitting to declare, "All authority in heaven is given unto Me," for the human nature that once served is now, through Christ, sovereign over all things. In summary, grasp this: "All authority has been given unto Me"—if you regard these words as spoken by the Word of God—understand that all authority has indeed been entrusted to Me, as both willingly and unwillingly, they acknowledge Me as God, whom they formerly served through involuntary submission. Conversely, if you interpret this in light of human nature, realize that I, once a condemned nature, now united incomprehensibly with the Son of God, have become one with the Divine and have received authority over all things, so that even in heaven, I am honored by angels, and on earth, I am acclaimed by all ends.

Unlike previous instances where the Lord appeared unexpectedly, this particular time He alerted His disciples in advance and designated a venue: "Let them go into Galilee, and there they shall see Me" (Matt. 28:10). Although Matthew does not indicate when this appearance occurred, it likely took place after the earlier encounters sufficiently established the belief in Christ’s resurrection among His closest disciples. While Matthew mentions only eleven Apostles witnessing this event, it is likely that many others were present. This prior notification regarding the meeting in Galilee—where Christ had previously preached extensively and where many believed—was likely made to accommodate those who still harbored doubt, as some among them "doubted" (Matthew 28:17), unlike the Apostles who had already been prepared through prior visions of the Risen One. The Lord commenced His Gospel proclamation by declaring, "the kingdom of heaven is at hand" (Matthew 4:17), and towards the end of His earthly ministry, He succinctly indicated its proximity: "I will not eat or drink until the kingdom of God comes" (Luke 22:16-18). However, His disciples failed to fully grasp the concept of the kingdom of heaven, still bound by the Jewish expectation of an earthly Messiah. With the resurrection of the Lord, it was now appropriate to impart a clear and experiential understanding of the kingdom of heaven, demonstrating it actively. For this purpose, the risen Lord presented Himself to His disciples gathered in Galilee according to His instruction and declared His authority in the kingdom that He had foretold: "Jesus came and spoke to them, saying, 'All authority in heaven and on earth has been given to Me.'" The risen Christ, as the foretold King of this kingdom, illustrates that His reign is "heavenly," as His new life transcends the earthly, showcasing divine and supernatural qualities. His kingdom, however, is not confined to heaven alone but encompasses the entire earth, particularly aimed at elevating those who believe in Him from a flawed and mortal existence to a divine, perfect, and immortal life, bringing them into the joy of the kingdom of heaven.

The declaration by our risen Lord about the nature of the kingdom of heaven also prompts an important question regarding the timing of the bestowed authority. This authority was already His from eternity as the only begotten Son of God, through whom "all things were created, that are in heaven, and that are on earth" (Col. 1:16), and Who "bears ... all things by the word of His power" (Heb. 1:3). To understand this, it is essential to differentiate between His nature as the Son of God before and after His incarnation, distinguishing His divine nature from His human existence. As God, He has always held limitless authority over creation, preserving and governing it by His providence. However, upon entering earthly existence, "He diminished Himself, taking the form of a servant" (Phil. 2:7), veiling the full glory of His divinity; His humanity was in the process of preparation for glorification. Through His sacrificial offering in humanity for our fallen race, He attained the glorification of His own humanity, while simultaneously offering hope for the glorification of ours. He ascended to the place where He resided eternally as God, now as the God-Man, "above all heavens" (Eph. 4:10), prompting wonder among the angels who observed man exalted above themselves. Prior to Christ's sacrificial death and resurrection, heaven and paradise had been sealed off by divine justice for humanity, who, through sin, had been cast out, and the gates of hell remained firmly shut against the condemned. The risen Christ is described as "holy and true, having the key of David," referring to the cross, "which opens, and no man shuts" (Rev. 3:7). To Him is granted the "power" to unlock hell and liberate those long imprisoned, to open heaven and welcome the forgiven. The authority bestowed upon the risen Christ, the God-Man "on earth," mirrors that authority which is effective in heaven. Here, He guides believers from the corruption of nature into the grace of God, granting them "the right to become children of God" (John 1:12), and ultimately elevating them from grace into glory.

Moreover, in affirming the royal authority of the risen Christ, we must acknowledge the comprehensive scope of that authority—"all power in heaven and on earth." While understanding the myriad manifestations of His "all power" in heaven may elude us, we can contemplate His power on earth, which is intimately relevant to us. If He possesses "all power," then there exists no authority that is not subject to His dominion. His grace empowers every believer, extending His wisdom, goodness, and righteousness to the Church He established and influencing the visible realities of individual, societal, and natural existence. Under His benevolent wisdom and goodness, the sun shines, the wind stirs, clouds deliver rain, water nourishes, and the earth produces sustenance. His authority governs the birth of individuals, the formation of families, the vitality of nations, and the establishment and elevation of kingdoms. Conversely, under the weight of His offended goodness and righteousness, calamities may arise; the sun may scorch, the air may become tainted, and waters may turn tumultuous. Those who disregard this divine authority may find themselves in darkness, their families disrupted, their nations in chaos, and their kingdoms faltering. A gentle authority is granted to the meek, but a fearsome one awaits those who "learn in vain" or who reject Divine law, as declared in the prophetic words: "Ask of me, and I will give you nations for your inheritance; I will break them with a rod of iron, like pottery they shall be shattered" (Psalm 2:8-9). Let us stand in reverent awe of Christ the King, Son of the kingdom of heaven and the kingdom on earth, honoring Him in thought, heart, action, and life. Regularly inquire of Him what He desires from you, fulfilling His will "with reverence," and upon completion, "rejoice in Him with trembling" (Psalm 2:11). In every endeavor, seek His pleasure and invoke His blessing in matters that align with His will, while being resolute in rejecting all that does not. "Kiss the Son, lest He be angry" (Psalms 2:12). It brings joy and edification to witness the faithful rejoicing in the presence of the Righteous King, celebrating His birth as a divine gift, and praying for His longevity and prosperity. If only this could be true perpetually! Why do some, defying the omnipotent wisdom of Christ, strive to govern autonomously over affairs and laws without regard for heavenly authority? Why do they uphold truth and integrity not with divine fear, but with the timid and trifling fear of human judgment? If only none within the earthly kingdom would act as though oblivious to the authority of heaven! May our gaze be ever directed to the Lord, as a servant's eyes are toward his master, until He acts on our behalf (Psalm 123:2). The Lord is faithful to secure the salvation of souls; the King of Kings is steadfast in blessing the endeavors of earthly rulers and beautifying their kingdoms. Amen.

As God, He wields eternal and limitless power over all creation; after His resurrection, He has taken on this power according to His humanity, serving as the Redeemer for all. Philaret, Metropolitan of Moscow, observes, "Before Christ the Saviour's death on the Cross and His Resurrection, paradise and heaven were barred to mankind, who had been cast out because of sin and its ensuing judgment. No power was seen that could unlock them; the gates of hell stood locked to the sinners who descended into it, with no force able to open them. The Risen Christ, the Holy and True One, possesses the key of David, which is the Cross, enabling Him to open - and no one can close (Rev. 3:7). He has the power to unlock hell, liberating the previously condemned, and to open heaven, welcoming those who have received pardon." The manifold ways His divine authority manifests in Heaven are beyond our understanding. Let us focus on the power closest to us: His sovereign dominion on earth. If He holds all power, there exists no force or authority that is not under His command. By extending grace to every believer and to His Church, He also imparts wisdom, goodness, and righteousness into the visible realm of humanity and the entirety of nature. It is through His wisdom and goodness that the sun shines, the wind blows, the clouds release rain, the water nourishes, and the earth yields sustenance necessary for human life. In the realm of His wisdom and goodness, life begins, families emerge, nations flourish, and kingdoms are built, established, and exalted. Yet, under the weight of His offended goodness and righteousness, the sun can scorch, the air can carry malevolence, lightning can strike, water can engulf, and the earth may withhold its bounty from humankind. Under the authority of His displeased goodness and truth, a person ignoring this dominion becomes lost in darkness; families are unsettled, nations falter, and kingdoms sway. A gentle authority for the humble, and a powerful dominion against those who conspire in futility, the heavenly Father bestowed upon His only begotten Son, King Christ, by His divine decree: "Ask of Me, and I will give the nations for Your inheritance.... You shall rule them with an iron scepter; You shall shatter them like pottery" (Psalm 2:8, 9). With Christ risen and all authority in heaven and on earth conferred upon Him as the God-Man, not only has Heaven become accessible, but it is now intertwined with earth to a degree that the distinctions between the two become challenging to discern; for the Godhead resides on earth, and humanity exists in Heaven. Angels, who were seen by Jacob ascending and descending on the ladder to Heaven (Gen. 28:12), now traverse the earth as servants of the Son of Man, who reigns in Heaven. Never before had the apostles experienced such commanding words from their Master. Previously, He mentioned that all things had been entrusted to Him by His Father, which they understood to signify earthly dominion; now they comprehend that His authority extends into Heaven as well.

In terms of the discourse delivered by Christ to His disciples during this meeting, both Mark and Luke aim to convey the key teachings that the Lord imparted after His resurrection, particularly His commission to spread the Gospel throughout the world. Similarly, Matthew, amidst many potential teachings of Christ during His time with the disciples on the Galilean mountain, focuses on His directive to reach all nations, instructing them to adhere to His commandments, and to baptize in the name of the Triune God. He also emphasizes His promise of an unseen presence with His followers until the end of the age. This final promise particularly relates to that last appearance of the Risen One, marking the conclusion of His physical presence among believers. It serves to comfort the disciples, who would remain on earth without the Lord's visible presence, and to encourage them as they embarked on the mission of proclaiming the Gospel. Thus, we find that Matthew, like Mark and Luke, intertwines the teachings of the Lord conveyed during His various visits to the disciples.

chings, Jesus consistently referred to God the Father, identified Himself as His Son, and mentioned the Spirit; but now, synthesizing all previous declarations, He articulates the triune nature of God: Father, Son, and Holy Spirit. According to the Evangelist Mark, Christ further emphasized the essential role of baptism for entering the kingdom of God and for salvation, which cannot occur without faith. Those who believe and are baptized will be saved; however, those who do not believe will face condemnation. Those who believe will be baptized, and through baptism will adhere to all that Christ commanded, securing their salvation. Conversely, those who receive baptism without belief and failing to adhere to Christ's commands, or who believe and are baptized but disregard His teachings—these will face condemnation at the final judgment.

They believed this authority would lead to the restoration of the kingdom of Israel. Now they comprehended that their Master's authority also encompassed the heavenly realm, and many things He had previously taught them began to make sense—insights they had only partially grasped before, often misinterpreting His messages entirely.

Athanasius of Alexandria notes that “since He is the Son, He possesses from the Father all that He has eternally had with Himself and that He refers to as having received.” Thus, having possessed all authority in heaven and on earth by virtue of His divine nature, He now calls upon Himself to have received that same authority in His humanity following His resurrection.