The Gospel of Matthew is the first book in the New Testament. It tells the story of Jesus's life, teachings, death, and resurrection.
Preview
- Who Wrote the Gospel of Matthew?
- When Was the Gospel of Matthew Written?
- Why Was the Gospel of Matthew Written?
- What Is the Message of the Gospel of Matthew?
Who Wrote the Gospel of Matthew?
The text of Matthew does not clearly state who wrote it. However, the ancient church believed the apostle Matthew was the author. Matthew was also known as Levi (see Mark 2:14; Luke 5:27, 29). Before Jesus called him to be his follower, Matthew worked as a tax collector (Matthew 9:9 and following verses).
It is interesting that Matthew refers to himself as a tax collector in his Gospel, but the other Gospel writers do not call him this. Perhaps Matthew mentioned his former job to show how his life changed when Jesus called him. Tax collectors in those days were hated and considered very low in society.
The Gospel itself contains details that suggest the writer knew about money and taxes. For example, the Gospel mentions specific coins like the two-drachma tax (in Matthew 17:24), a four-drachma coin (in verse 27), and the various talents (in 18:24; 25:15 and following verses).
When Was the Gospel of Matthew Written?
Scholars disagree about when Matthew wrote his Gospel. This is primarily because there is still debate about whether the Gospel of Matthew or the Gospel of Mark came first. If Mark wrote his Gospel before Matthew, then Matthew relies on Mark for a lot of material. If Matthew wrote his Gospel before Mark, then Mark relies on Matthew for a lot of material.
Those who argue that Matthew wrote his Gospel first base it on three facts:
The early church recognized the Gospel of Matthew as the first Gospel.
Matthew wrote his Gospel to those who first needed a written story—the Jews.
When the early church established the New Testament canon (the official list of books that are accepted as Scripture), they placed the Gospel of Matthew at the beginning.
Whether Matthew came before or after Mark, most scholars believe it was written before Jerusalem was destroyed in AD 70. This is because Matthew 24:15 talks about the temple as if it were still standing. The early church leader Irenaeus wrote that Matthew created his Gospel while Peter and Paul were in Rome. This would mean Matthew was written sometime in the 60s AD.
Why Was the Gospel of Matthew Written?
Defense of the Gospel
Matthew wrote his Gospel for a community of Greek-speaking Jewish Christians. They likely lived in a place like Antioch in Syria. This community was surrounded by Jews who were hostile to the claims about Jesus and opposed the Christian community.
Matthew wrote as a Jew for a Jewish audience. He argues that in Jesus of Nazareth, the Old Testament reached its chosen purpose. Jesus is the Messiah (God's chosen one) that Israel was waiting for.
In the opening chapter, Matthew says Jesus is "the son of David, the son of Abraham" (Matthew 1:1). Jesus is "God with us" (verse 23). Later in the book, Jesus is shown to be the "Son of Man" described in Daniel 7 and the "Suffering Servant" described in Isaiah 53. Matthew presents the events of Jesus’s life as the "fulfillment" of Old Testament prophecies (Matthew 1:22–27:10). Jesus comes to offer Israel salvation from sin (1:21).
However, many Jews rejected Jesus as their Messiah, which put them in a dangerous position (Matthew 11:20–24; 21:33–46). One reason Matthew gives for Israel's rejection of Jesus is that the Jewish religious leaders failed to prepare the people for his coming. Matthew strongly criticizes the teachers of the law and the Pharisees. He claims they abandoned the word of God and followed their own traditions instead (chapter 15).
Teaching the Church
Matthew also wrote as a Christian for a Christian audience. He presents Jesus as a new Moses, and even as God (Yahweh) in human form. In Matthew's Gospel, Jesus teaches his own law for his followers (Matthew 5). Jesus forms a new community around himself under the leadership of the apostles (10:2–4; 16:18–19; 23:8–10). There is only one way for the Christian church to function properly.
Matthew believes that for the Christian church to work properly, the teachings of Jesus on moral and spiritual matters must be taken very seriously (chapters 5–7, 18). To help with this purpose, Matthew designed his Gospel like a handbook or textbook for the church. It instructs God's people about who Jesus is and what he did.
To make these teachings easier to remember, Matthew organized his material in a very structured way. He arranges Jesus's teachings in five major sections called "discourses" (which are mixed with stories about Jesus). In these sections, similar types of teachings are grouped together. For example, chapter 10 contains instructions for missionaries, and chapter 13 contains seven parables about the kingdom of God.
The main theological themes in Matthew's Gospel are:
The Son of God. Jesus is God in a human body, "God with us." Another way of saying this is that Jesus is God incarnate.
The kingdom of God. In Jesus, God enters into history like a victorious king to begin his final rule.
The salvation of God. As the servant-king, Jesus has come to "save His people from their sins" (Matthew 1:21).
The people of God. Jesus has come to build his church. The church is a redeemed community consisting of both Jews and non-Jews (gentiles).
What Is the Message of the Gospel of Matthew?
The Coming of the Savior (1:1–2:23)
The name "Jesus" means "Yahweh saves," which reveals his mission (Matthew 1:1). Jesus is "the son of Abraham," who comes to fulfill God's ancient promises to both Jews and non-Jews (Genesis 12:1–3). Jesus is "Christ [or Messiah]," the son of David (Matthew 1:1), who comes to begin the kingdom of God (4:17). More than that, Jesus is "God with us." This is shown both by prophecy (1:22–23) and by the nature of his conception (verses 18–20). Jesus has come to "save His people from their sins" (verse 21).
As the son of David, and according to prophecy, Jesus is born in Bethlehem (Matthew 2:1–6). Guided by the star of Israel's Messiah, gentiles come to worship him (Matthew 2:1–12; compare Numbers 24:17). When King Herod tries to kill him, Jesus finds safety in a foreign land. Matthew connects the exodus of Israel (when God led the Israelites out of Egypt) to the person and work of Jesus. God calling his Son out of Egypt marks the beginning of a powerful saving work. It is nothing less than a new exodus under Jesus, the new Moses (verses 13–20). After being born in very humble circumstances, Jesus comes to live in the town of Nazareth (verses 21–23).
The Beginnings of Ministry (3:1–4:25)
John the Baptist warns Israel to repent because Jesus is about to bring judgment (Matthew 3:1–12). When Jesus allows John to baptize him, a voice from heaven speaks. This shows that Jesus is a King who serves his people by taking their sins upon himself (verses 13–17).
Like Israel during the exodus, the Holy Spirit leads Jesus into the wilderness for a period of testing (Matthew 4:1). The devil tries to turn Jesus away from God and from what God has chosen Jesus to do. But Jesus wins this battle by relying on God and his word (verses 1–11).
Jesus returns to Galilee and chooses to live in an area where both Jews and non-Jews live (verses 12–16). He begins his ministry by preaching (like John, he calls people to repent because the kingdom is coming), teaching (he calls his first disciples), and healing people (verses 17–25).
The Sermon on the Mount (5:1–7:29)
Jesus went up a mountain to teach, similar to how Moses went up Mount Sinai to receive God's law for Israel. Jesus did this both as a new Moses figure and as God in human form. On the mountain, he gave important teachings for people who belong to God's kingdom (Matthew 5:1–2).
Jesus began with good news, not just rules (gospel not law). He said that God will save people who recognize their sin, trust in God's mercy, follow his commands, and eagerly wait for God to establish his righteous rule on earth (verses 3–12). Jesus taught that his followers should act as a preservative (like salt) and provide guidance (like light) in a sinful world (Matthew 5:3–16).
Jesus explained that he did not come to remove the Law and the Prophets but to fulfill them completely. This means he came to bring in the new age that the Old Testament pointed toward (verse 17). Jesus called his followers to obey God's law faithfully as he now explained it as the Lawgiver himself (verses 18–20).
Jesus taught that God's commands include both inner thoughts and outward actions. These commands should not be weakened or explained away. They require even more complete obedience now that the final age has arrived (Matthew 5:21–48).
When giving to others, praying, and fasting, followers of Jesus should avoid being hypocritical by focusing on God rather than themselves (6:1–18). The Lord’s Prayer in Matthew 5:9–13 asks God to honor his name by establishing his rule on earth and to forgive, protect, and provide for his children. Those who follow Jesus should have a God-centered view of life (verses 19–24). There is no cause for anxiety (verses 25–34).
Disciples must be discerning without being judgmental (Matthew 7:1–6). They must depend on God for the power needed to love others (6:7–12). After finishing his explanation of the law in 5:21–7:12, Jesus now calls potential disciples to follow him (7:13–14). He warns against false teachers (verses 15–20). He insists that true disciples do the will of God (verses 21–23).
The Authority of Jesus (8:1–9:38)
After Jesus showed his authority through his teaching, he demonstrated this authority through healing miracles (Matthew 7:28–29). These miracles revealed him as the servant described in the book of Isaiah (8:17).
Jesus healed several people using just his words:
a person with leprosy,
a Roman officer's servant, and
a woman who had been bleeding for many years (Matthew 8:1–13; 9:20–22).
With his touch, Jesus cured a fever and brought a dead person back to life (8:14–15; 9:23–25). Sometimes Jesus used both his words and his touch to heal, as when he restored sight to blind people (9:27–31).
As "God with us," Jesus calls for total allegiance (Matthew 8:18–22). He did not have the basic shelter that animals enjoy (8:20). But Jesus showed his power over nature—proving his divine nature—by calming a storm (verses 23–27). Jesus directly confronted evil spirits and proved his power over them (8:28–34; 9:32–33). Using authority that belongs only to God, Jesus forgave sins (9:1–8). With this same authority, Jesus called sinners to turn from their wrong ways and follow him (verses 9–13).
The joy about the beginning of God's kingdom was mixed with a desire for its completion (verses Matthew 9:14–17). The summary in 9:35–38 is similar to what was said in 4:23–25, recalls chapters 5–7, and prepares the audience for the next major speech.
Jesus’s Orders to the Missionaries (10:1–42)
After Jesus told his followers to pray for more workers, he gave 12 disciples special authority as apostles and sent them out to work in his harvest field (Matthew 9:37–10:4). In this teaching, Jesus talked about both the apostles' immediate mission (10:5–15). Jesus also talked about the broader mission of the church (verses 16–42).
For their first mission, the apostles were told to focus on sharing the good news about Jesus with the Jews (verse 6). This would prepare them for the later mission to non-Jewish people (28:19). The "worthy" are those who welcome the apostles and their message. The "unworthy" are those who reject them (Matthew 10:11–15).
In the wider mission, Jesus warned that there would certainly be persecution (verses 16–19, 24–25). However, this persecution would actually help spread the message (verses 17–23). Jesus promised that God would save his faithful messengers (verses Matthew 10:19–23). But God will judge those who oppress them and who reject Jesus (verses 26–39). Jesus assured them that both those who announce the message and those who accept it would receive a definite reward (verses 37–42).
Christ the Lord (11:1–12:50)
The judgment that John the Baptist prophesied is already happening. How a person would be judged at the end of time would depend on how they responded to Jesus's words and actions (Matthew 11:2–6). Like John the Baptist, Jesus faced widespread rejection and indifference from people (verse 7–19). Because Jesus brought such important grace in his ministry, those who rejected him would face the most severe judgment (verses 20–24).
Yet, there are others—the humble, those carrying heavy burdens, and those willing to learn. They discover by revelation from God the Father and God the Son that the "Lord of heaven and earth" is also the "gentle and humble" God who comes to give rest to those who trust in him (Matthew 11:25–30). As the one who brings in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (verses 1–8). True rest comes to those who come to Jesus (11:29).
The Pharisees saw Jesus as someone who destroyed the Sabbath, and they claimed his miracle-working powers came from Satan (Matthew 12:22–24). But Jesus explained that the rule he was establishing was defeating Satan's empire (verses 25–29). To reject this truth while fully understanding what one is doing is to commit the unforgivable sin against the Holy Spirit (verses 30–32). The words of those accusing Jesus showed that they were destined for condemnation (verses 33–37). They asked for a sign from heaven, but Jesus said it would not be given. Jesus's resurrection was the only sign they needed.
The Parables of the Kingdom (13:1–58)
This is the third of Matthew's five major teaching sections. It contains seven parables (stories with deeper meanings).
In the parable of the sower, four types of soil—hard, shallow, cluttered, and fruitful—show the different ways people respond to Jesus's teaching (Matthew 13:3–9, 18–23). The disciples had accepted Jesus's announcement of the kingdom, so they are given more understanding (4:17). But the crowds must accept that first proclamation before they receive further knowledge (13:10–17, 34–35).
In both the parable of the weeds in Matthew 13:24–30, 36–43 and the parable of the parable of the net in verses 47–50, Jesus assures his disciples that the final judgment would separate true believers from false ones. He also warns against making hasty judgments too early (compare with (compare 7:1–5).
The parables of the mustard and the yeast in Matthew 13:31–33 contrast the smallness of the kingdom’s beginnings with the fullness of its completion. The parables of the hidden treasure and the pearl in verses 44–46 show that the kingdom is more valuable than all others (compare 6:33). With Jesus's teaching, the disciples gained new treasures to add to their old ones (13:51–52).In contrast, the people of Nazareth showed the same lack of understanding as the crowds and the same hostility as the Pharisees (verses 53–58).
Spiritual Conflict (14:1–16:12)
In Matthew 14:1–12, John the Baptist's preaching revealed Herod's weakness. The beheading of John anticipates the death of Jesus on the cross (compare 17:12). The true king is not Herod but Jesus. Jesus showed his power over nature itself (14:13–36). As God in human form, "God with us," Jesus fed the hungry crowd in the wilderness (similar to how God provided manna in the Old Testament) and walked on and calmed the sea (see Psalm 89:9). Peter shows us an example of Christian faith, fear, and complete dependence on Jesus (Matthew 14:28–31).
The Pharisees and teachers of the law appear to worship God. But they are actually devoted to their own traditions. They offered these traditions not as additions to God's Word but as replacements for it (Matthew 15:1–9). In verses 10–20, Jesus teaches that the ceremonial law apart from moral law becomes an empty ceremony. The old difference between ceremonially clean and unclean foods is now outdated (Leviticus 11). The same is true for the difference between Jews and non-Jews (gentiles). To emphasize this point, Jesus enters non-Jewish territory and heals a Canaanite woman (15:21–28). He also feeds a crowd of gentiles (verses 29–39). Despite their many differences, the Pharisees and Sadducees unite in their opposition to Jesus (16:1–12).
The Coming Salvation (16:13–17:27)
While the crowds had respectful but incomplete opinions about Jesus, Peter confesses that Jesus is "the Christ, the Son of the living God." This recognition of Jesus's divine nature came through divine revelation (Matthew 16:13–17; compare 11:25–26). Since God the Son owns and builds the church, Satan and death are defeated rather than victorious.
Jesus said he would build his church on Peter's confession that Jesus is the Christ, the Son of the living God. When the apostles decide who can enter the church ("binding" and "loosing"), their decisions depend on God's revelation of apostolic teaching. After hearing Peter's confession and seeing the persistent wrong ideas about what the Messiah (God's chosen one) should be, Jesus predicted for the first time his suffering and future glory (Matthew 16:20, 23; 21–28).
In anticipation of that glory, Jesus transfigures himself (his appearance was transformed) before certain disciples. Moses and Elijah join God the Father in testifying to the unique glory of God the Son (17:1–8). Jesus later showed his power by casting out evil spirits (verses 14–18). He demonstrates his authority by choosing to pay the temple tax using miraculous means (verses 24–27).
Greatness in the Kingdom (18:1–35)
This is the fourth of Matthew's five major teaching sections. In it, Jesus focuses on the character and attitudes that church members should have.
Jesus called his followers to both become humble like little children and to welcome those who are considered least important (Matthew 18:1–5). He especially instructed leaders to be strict with themselves but gentle with those under their care (verses 6–9).
Jesus taught that Christians should remember the Father's love for sinners. They should make every effort, through both prayer and personal action, to restore fellow believers who have done wrong. Removing someone from the church should only be used as a last option (verses 10–20). Church members who truly understand the Father's amazing grace will never stop offering forgiveness and compassion to those who harm them (verses 21–35).
Instructions on the Way to Jerusalem (19:1–20:34)
Jesus says that based on God’s rules of creation, divorce is never commanded. God allows it only in the case of sin. This is when unfaithfulness to a spouse has already severed the marriage union (Matthew 19:1–9). As in 5:17–48, Jesus calls his followers to follow God's commands completely (19:10–12).
Jesus instructs his disciples to become like children (18:1–4). He also embraces children with his love (19:13–15). Jesus also pleads with the rich young man (Matthew 19:16–22). Although this man had kept the commands about loving neighbors, he was too attached to his wealth to give himself completely to loving God. However, Jesus promised that those who give up everything to follow him will receive much greater wealth in the coming kingdom (verses 27–30). These blessings come not from human goodness but from the amazing generosity of our gracious God (Matthew 20:1–16). No one—not even the rich—is beyond the reach of God's grace. But God offers free salvation at great cost to himself (Matthew 20:17–19).
Jesus confronts competition and ambition among his followers. Jesus teaches them that true greatness comes from serving others, not having authority over them (verses 20–34). He will ultimately demonstrate this in his death as "a ransom for many" (verse 28).
Confrontations in Jerusalem (21:1–22:46)
Jesus enters Jerusalem as the servant-king (compare Matthew 3:17). He comes as the Messiah destined for suffering (compare 16:16–21; 20:28). He does not arrive on a war horse but on the colt of a donkey. He did this because he planned not to fight his enemies but to give himself over to them. Through this apparent defeat, he would achieve victory (21:1–11).
As Lord of the temple, Jesus demands that business activities stop and that the temple become (as God intended) a place of worship for everyone, including sick people, children, and foreigners (Matthew 21:12–17; compare Mark 11:17). He outsmarts those who refuse to acknowledge the heavenly source of his authority and that of John the Baptist (Matthew 21:23–27).
Jesus powerfully pronounces judgment upon those Jews who have refused to acknowledge him as the Messiah and Son of God. First, he shows this visually by cursing the fig tree (Matthew 21:18–22). Then, he shows this through his words by teaching three parables (21:28–22:14). From then on, the true people of God would be those who believed in Jesus, whether they were Jews or non-Jews.
Jesus called his people to give their highest loyalty to God. He taught that in the resurrection, what will matter most is one's relationship with God (Matthew 22:23–33). In fact, the person who loves God with their whole being and loves their neighbor as themselves has kept the two most fundamental commandments of the Old Testament (verses 34–40).
From then on, submitting to God means correctly recognizing Jesus. He is indeed David's son (Matthew 1:1). But more importantly, he is ultimately David’s Lord and the exalted Son of God (22:41–46; compare 16:16).
Woes upon the Scribes and Pharisees (23:1–39)
Jesus gave five reasons for his strong criticism of the Jewish leaders:
Jesus calls the Jewish leaders hypocrites. What they do contradicts what they teach (Matthew 23:1–4). Their outward purity hides an inward corruption (verses 25–28). They seem to defend God’s cause but are really enemies of God’s servants (verses 29–36).
Their pride causes their hypocrisy (Matthew 23:5–12).
They take advantage of and threaten those under their care (Matthew 23:13–15).
They focus on obeying the least important things of the law and ignore the most important things (Matthew 23:16–24).
They are responsible for the terrible judgment that the whole nation will experience (Matthew 23:33–39).
The Coming of the End (24:1–25:46)
The introduction to this fifth and final major teaching section of Matthew makes it clear that Jesus and his disciples saw a close connection between Jerusalem's coming destruction and the end of the age (Matthew 24:1–3). It is clear that for Jesus and his disciples, there is the closest connection between the two events.
Jesus first describes the time between his first and second comings:
Natural disasters will occur.
Nations will be at war with one another.
False messiahs will appear.
God's people will face persecution.
The good news about God's kingdom will be preached in all the world (Matthew 24:4–14).
Then Jesus speaks of the disaster that will soon happen to the Jewish nation. He already prophesied this in Matthew 22:7 and 23:38. This ends with the destruction of Jerusalem and its temple in AD 70 (24:15–25).
Sometime later, the Son of Man will return in great glory. Only God the Father knows when this will happen (Matthew 24:36). The Son of Man will return with signs that the end has come and he will gather his people (verses 26–31). The current generation will not die before judgment comes against Israel (verses 15–25). So, those listening must take action (verses 32–35).
The same warning applies to the final coming of the Son of Man (Matthew 24:36–51). Both the certainty that it would happen and the uncertainty about when it would happen called for watchfulness and faithfulness during the waiting period. This event would bring both salvation and judgment.
To emphasize this lesson, Jesus told the parable of the wise and foolish virgins (Matthew 25:1–13) and the parable of the talents (verses 14–30). The final parable of the sheep and the goats (verses 31–46) spoke about the urgent need to respond correctly to the "brothers." This refers to the messengers of Jesus. Those who feed, clothe, and otherwise care for the messengers of Jesus show that they have accepted the apostles' message and their Lord (compare 10:40–42).
The Road to Golgotha (26:1–27:26)
As if responding to Jesus’s own prediction, the main Jewish priests and the leaders plot to murder him (Matthew 26:1–5). Judas will soon help them (verses 14–16).At Bethany, a woman showed her great love for Jesus by anointing him with expensive perfume, which also pointed to his coming death (verses 6–13).
During the Passover meal (described in Matthew 26:17–30), Jesus explained that his death would be a sacrifice to forgive sins (26:26–28; compare with 1:21). This meal marked the beginning of a new exodus, similar to when God freed the Israelites from Egypt (compare with 2:15). Jesus also looked forward to the future day when God's kingdom would be complete and sin and death would be defeated (26:29).
In the garden of Gethsemane, Jesus felt great distress about taking the sins of his people upon himself (verses 36–46). Yet he chose to obey his Father's will so that the Scriptures would be fulfilled (Matthew 26:54; compare Isaiah 53). As God's servant who was destined to suffer, Jesus did not try to stop his arrest (26:47–56).
The Jewish court (the Sanhedrin) and the high priest condemn Jesus as a blasphemer because he claimed to be "the Christ, the Son of God" (26:57–68; compare 16:16). Peter denies knowing Jesus three times, just as Jesus had predicted (26:31–35; 69–75). Judas feels so guilty about betraying Jesus that he kills himself (27:3–10).
The Jewish leaders give Jesus over to Pilate, the Roman governor (Matthew 27:1–2). Pilate is the only person with the authority to sentence someone to death. The Jews know that charging Jesus with blasphemy will not convince Pilate.
So, they now represent Jesus as a threat to Caesar (the emperor of Rome). In the end, Pilate does not respond to specific accusations or evidence. The crowd pressures him and threatens a riot (Matthew 27:11–25). So, he releases a murderer named Barabbas and sentences Jesus to be crucified (verse 26).
The Death of Jesus (27:27–66)
The Roman soldiers humiliate, mock, and beat Jesus. Then they lead him to the place where they will kill him. Jesus is weak because of the beatings, so he needs help carrying his cross (Matthew 27:27–32). He refuses the pain-relieving drug they offer him, so that he might keep his head clear (verse 34).
They executed him with criminals (Matthew 27:38). This testifies to the purpose of his death (compare 1:21). The Jews continue to mock and blaspheme him. They disregard the truth of the title above his head, "THIS IS JESUS, THE KING OF THE JEWS" (27:37–44).
Finally, the ultimate horror reveals itself. Out of the darkness, Jesus cries out as if abandoned by God (Matthew 27:45–49). This is the greatest agony of he who bears the sin of the world. In the garden of Gethsemane, this is what he asked the Father to take away if possible. Jesus cries out with a loud voice and dies (27:50; compare John 19:30).
Right after Jesus died, the saving effects of his death became clear (Matthew 27:51–53). The curtain in the temple tore in two from top to bottom. This curtain had separated the most holy place from the rest of the temple. When it tore, it showed that sinners could now approach God directly because their sins were forgiven through Jesus's sacrifice.
There was also an earthquake, rocks split apart, and some dead believers came back to life. These events showed that Jesus's death brought the hope of resurrection for those who had died.
Just as at the beginning of the Gospel of Matthew (2:1–12), when wise men from the east (gentiles) recognized Jesus, now it is Roman soldiers (also gentiles) who declare, "Truly this was the Son of God!" (27:54; contrast 26:63–65). Joseph of Arimathea, a rich man who had become a follower of Jesus, carefully placed Jesus's body in his own new tomb (27:57–66). Joseph’s actions contrast with the ongoing attempts of the chief priests and Pharisees to resist Jesus’s power (27:57–66).
The Triumph of the Savior (28:1–20)
The victory of the Savior comes with great glory and power and joy. The angels announce it and his disciples testify to it (Matthew 28:1–7). The risen Jesus appears first to the women who stayed with him while he was nailed to the cross (28:8–10; compare 27:61; 28:1). After the guards report what happened, the Jewish leaders become even more desperate to stop the truth from spreading (28:11–15).
Jesus meets with the 11 disciples on the mountain in Galilee (Matthew 28:16–20). Like Moses who received God's commands on a mountain, Jesus gives his final instructions to his followers. From the very beginning of his Gospel, Matthew has been preparing his audience to understand its purpose of spreading the good news about Jesus The apostles must disciple all peoples by:
baptizing those who trust in Jesus into the name of the triune God (the Father, the Son, and the Holy Spirit), and
by teaching them to obey all that Jesus has commanded.
The apostles go out assured that Jesus (as the Lord) protects them. Jesus (as Immanuel, "God with us") remains with them until the very end of the age.