The Great Commission

Overview

The “Great Commission” refers to Jesus’ final instruction to his disciples after the Resurrection (especially Matthew 28:16–20) and similar commands in Mark 16:15–20, Luke 24:44–49, John 20:21–23, and Acts 1:8. In Matthew 28:18–20 Jesus proclaims that “all authority in heaven and on earth” is his and commands his followers to “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” and “teaching them to obey everything I have commanded you”. Other Gospels echo this missionary mandate: Mark 16:15–18 (in longer texts) commands preaching “to all creation,” promising accompanying signs (tongues, healings, serpents); Luke 24:47 emphasizes proclaiming “repentance and forgiveness of sins… in his name to all nations”; John 20:21–23 speaks of mission (“as the Father has sent me, I also send you”) with authority to forgive sins; and Acts 1:8 highlights receiving the Holy Spirit’s power to witness “in Jerusalem, Judea and Samaria, and to the ends of the earth.” These passages, across multiple translations (NIV, ESV, KJV, NRSV, etc.), consistently emphasize global evangelism, baptism (often in Trinitarian formula), teaching and making disciples. Historically, these texts assume discipleship, mission and community formation; authorship and dating vary (Matthew c. 80–90 AD for a Jewish-Christian audience, Mark c.60s AD, Luke–Acts c.80s AD, John c.90s AD), and Mark’s 16:9–20 is often seen as a later (2nd-century) addition. Interpretations differ by tradition: Catholics and Orthodox view the Commission sacramentally (emphasizing baptism and apostolic succession); mainline Protestants stress teaching and social mission; evangelicals focus on personal conversion and church planting (all believers have this mandate); Pentecostals highlight Holy Spirit empowerment and spiritual gifts (tongues, healing) in mission. Key debates include the authority of Christ’s charge (“all authority…given to me”), the scope (“all nations” vs. particular contexts), the Trinitarian baptismal formula (Matthew 28:19) versus alternative rites, the meaning of Christ’s “presence…to the end of the age,” and the literal role of miraculous signs (Mark 16) . Practically, churches derive missions programs, discipleship training, baptismal practice, and teaching ministries from these texts. Pastoral applications often stress Christ’s authority and promise of presence in outreach, encourage global and local mission, integrate baptism into Christian initiation, and call for obedience to Jesus’ commands. Charts and diagrams below summarize key translations and historical interpretations. Matthew 28 · Mark 16 · Luke 24 · John 20 · Mark’s ending and footnotes · Catechism: baptism · Mission of the Church · Assemblies of God: mission · Matthew’s commission

Key Biblical Passages and Translations

Matthew 28:16–20 (The Great Commission in Matthew). After the Resurrection Jesus meets the eleven in Galilee. He declares, “All authority in heaven and on earth has been given to me” and commands them to “go therefore and make disciples of all nations, baptizing them…and teaching them to obey all that I have commanded”, promising “I am with you always”. This is unique to Matthew’s Gospel (though cf. Luke 24’s Ascension scene) and undergirds Christian mission. Manuscript variations include the possible omission of “therefore” or “Amen”. Matthew 28

Mark 16:15–20 (The longer ending of Mark). In Mark’s longer ending (accepted by tradition but absent from earliest manuscripts), Jesus says “Go into all the world and proclaim the gospel to the whole creation” (Mark 16:15) and promises signs for believers (Mark 16:17–18). Key phrases vary by translation (e.g. NIV “all creation” vs KJV “every creature”; Mark 16:17 NIV “speak in new tongues” vs KJV “new tongues”). These verses extend Matthew’s command (Acts 1:8 also echoes “all nations” with Spirit-powered witnessing) and emphasize proclamation. However, since the earliest copies of Mark end at 16:8, many scholars see 16:9–20 as a later summary of Matthew and Luke . Mark 16 · Mark’s ending and footnotes

Luke 24:44–49. Here Jesus (in Jerusalem, just before Ascension) says the Law and Prophets foretold his suffering and resurrection. He then commissions the disciples: “Repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:47, NRSV), and tells them to wait for the promised Holy Spirit power. Different translations are consistent: ESV “repentance and forgiveness… to all nations” (beginning at Jerusalem). This links the mission to Jewish scripture (“beginning in Jerusalem” ties to Acts) and stresses repentance and forgiveness, without explicitly mentioning baptism (though Acts adds that later). Luke 24

John 20:21–23. Jesus greets the disciples with peace and says “As the Father has sent me, even so I am sending you”. He then breathes on them: “Receive the Holy Spirit; if you forgive the sins of any, they are forgiven”. This passage is often seen more ecclesial (sacramental) than missionary: it parallels John’s emphasis on the Father-Son sending and gives the disciples authority to forgive (cf. Matthew 18:18). Translations differ little (“as the Father has sent me, so I send you”). It is usually considered a “lower case” commission (from Jesus to apostles) rather than “Great Commission,” but it underlies Christian ministry (especially Catholic confession). John 20

Acts 1:8. Jesus tells the disciples “you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth” (Acts 1:8 NRSV). This final pre-Ascension command restates a universal mission mandate with emphasis on the Holy Spirit’s enabling role. Translations differ slightly (e.g. NRSV “to the ends of the earth” vs KJV “uttermost part of the earth”), but all stress global witness. Acts 1:8 is often viewed as the culmination of Great Commission themes, inaugurating the Church’s mission (the Pentecost event follows).

Comparative Translations. The comparison below shows sample renderings (NIV, ESV, KJV, NRSV) of key Great-Commission verses. Differences in wording (“authority” vs “power,” “make disciples” vs “teach,” “world” vs “whole creation,” etc.) reflect theological emphases (e.g. KJV’s “teach all nations” vs modern “make disciples of all nations”).

Theological and Denominational Perspectives

Christian traditions emphasize different aspects of the Commission:

These interpretations derive from differing ecclesiologies: Orthodox/Catholic stress the one Church’s apostolic mission; Protestants stress God’s mandate to all Church members; Pentecostals stress Spirit-empowerment for that mission. Among scholars, for example, D. Sim argues Matthew’s version can even be read as anti-Pauline (insisting on Gentiles’ obedience to Torah as well as making disciples), whereas mainstream scholarship often sees it as Mark’s and Luke’s emphases refracted through Matthew’s Jewish perspective. Assemblies of God: mission · Mission of the Church · D. C. Sim’s interpretation · Matthew’s commission · Mark’s ending and footnotes

Practical Implications for Mission and Church Practice

The Great Commission undergirds modern mission and discipleship strategies. Churches derive missions programs and evangelism training from it: missionary societies and local outreach initiatives often cite Matthew 28 and Acts 1:8 as mandates. Discipleship is made concrete through catechism classes, mentoring, small groups and Bible studies: the command to “teach… all that I have commanded” implies ongoing formation, catechesis and obedience. Baptism is seen as an essential rite of initiating new disciples. (Traditionally the Trinitarian baptism formula in Matt 28:19 has been taken as normative; some have debated whether it was original or a liturgical expansion, but virtually all historic churches accept it.) Church planting and ecclesiology follow: the Commission suggests the church’s very identity is missionary. For example, Catholics speak of the Church as “apostolic” because of this mandate, Protestants see priesthood of all believers in it, and Pentecostals see it fulfilled as a Pentecostal outpouring. Matthew 28

Pastors often derive sermon points directly from Great Commission texts: e.g. Christ’s sovereignty (“All authority…mine” means our confidence, not our mission strategy), the global scope (“to all nations” calls us beyond our comfort zones), the necessity of baptism/obedience (“teaching them to observe all…”means discipleship must lead to changed life), and Christ’s presence (“I am with you always” as comfort in outreach). They may contrast the Great Commission with the Great Commandment (love God and neighbor) as complementary mandates. In preaching, controversies can become illustrations: authority can be applied to Christ’s Word vs human authority; baptismal formula can raise questions of Trinitarian faith; presence of Christ can be tied to evangelistic courage (Pentecostals might quote Acts 1:8 – “the Holy Spirit… will empower you”). D. C. Sim’s interpretation · Matthew 28

Controversies and Debates: Key debates include:

• Scope and Church Authority: Is the command given only to the apostles (and thus fulfilled by apostolic successors) or to all believers? Most see it as universal, but some tradition-bound views reserved evangelistic authority to clergy.
• Baptismal formula: Matthew 28:19 gives the Trinitarian formula received by historic Trinitarian churches. Oneness Pentecostal practice interprets baptism in Jesus’ name differently. This is an interpretive and theological disagreement; the document’s unsupported claim that manuscripts omit “name” should not be used to suggest that the Trinitarian wording lacks Greek manuscript support. Matthew 28
• Presence of Christ: Jesus’ promise “I am with you always” (Matt 28:20) has been variously understood as a literal/vicarious presence (He will shepherd by the Spirit and Word), a promise of Scripture and sacraments, or even an allusion to the Second Coming. Debates over Christology and pneumatology can surface here.
• Role of Miracles: The signs promised in Mark’s longer ending (16:17–18) are disputed. Most denominations do not practice serpent-handling or assume every missionary will cast out demons, but Pentecostals often see these as prototypes. Some conservative scholars question whether Mark 16:17–18 was part of Jesus’ original command or a later addition.
• Textual Criticism: As noted, Mark 16:9–20 and John 21 should not be treated as the same kind of textual problem. John 21 is an epilogue, but that literary observation does not mean it is absent from the early manuscript tradition. In Matthew 28, the words “all authority” echo Daniel 7:13–14, linking Jesus to divine King (Mk 14:62; Dan. 7:14). These connections affect theological readings (Christ’s universal kingship vs. institutional church authority). Daniel 7
• Cultural/Political Use: The Great Commission has fueled both gospel outreach and colonial/ missionary enterprise. Historians note that “Latin America would not have become so Catholic without European imperialism”, showing the dark side of enforced mission. Conversely, some liberal critics argue that “making disciples” can conflict with respecting cultural diversity or religious pluralism. Debates over inculturation and interfaith dialogue often reference how literally to apply “all nations.” Mission, witness and responsibility

Further study

Primary Biblical Texts:

• Matthew 28:16–20 (BibleGateway, NRSVCE) – “All authority… go and make disciples…” (see Matthew 28:16–20). Matthew 28
• Mark 16:15–20 (BibleGateway, NRSVCE) – “Go into all the world and preach… these signs will accompany those who believe.” (see Mark 16:15–20). Mark 16
• Luke 24:44–49 (BibleGateway, NRSVA) – “repentance and forgiveness of sins… to all nations.” (see Luke 24:44–49). Luke 24
• John 20:21–23 (BibleGateway, NASB95) – “As the Father has sent me… Receive the Holy Spirit.” (see John 20:21–23). John 20
• Acts 1:8 (BibleGateway, RSV) – “You will receive power… and you will be my witnesses… to the end of the earth.” (see Acts 1:8). Acts 1

Secondary Further study:

• D. A. Carson, Matthew, in The Expositor’s Bible Commentary: an evangelical exegetical treatment of the Gospel.
• R. T. France, The Gospel of Matthew (NICNT).
• D. C. Sim, “Matthew, Paul, and the Origin of Gentile Mission: The Great Commission in Matthew 28:16– 20 as an Anti-Pauline Tradition,”HTS Teologiese Studies 64/1 (2008) (peer-reviewed). D. C. Sim’s interpretation
• R. A. Abraham, “A Pentecostal Perspective on the Great Commission,”Kharisma 4/1 (2023) (peer-reviewed). Assemblies of God: mission
• W. D. Davies and Dale C. Allison, A Critical and Exegetical Commentary on the Gospel According to Saint Matthew (three volumes, International Critical Commentary).
• Matthew Schmalz, “A History of the Controversy over the Christian ‘Great Commission,’”Brewminate (2020) (history blog with scholarly sources). Mission, witness and responsibility
• Catholic Church, Catechism §1276 (citing Matthew 28:19–20). Catechism: baptism
• Eastern Orthodox Catechisms and Church teaching (on apostolic succession). Mission of the Church

Each biblical citation above is drawn from the linked versions; key commentaries and articles provide theological and historical analysis. The websites listed for Scripture (BibleGateway) and documents are provided as primary sources. Other scholarly works (not directly linked) include major biblical commentaries and journal articles on mission theory. These can be consulted for deeper study of the Great Commission.

Continue studying: The Trinity · The Authority of Scripture · The Deity of Jesus Christ

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