The Great Commission

The passages from Matthew 28:16-20 and Mark 16:14-18, known as the Great Commission, represent the culminating charge given by Jesus to his disciples after his resurrection. To understand their profound significance, it's essential to immerse ourselves in the historical, cultural, and political landscape of the late first century CE. Matthew's Gospel, traditionally attributed to Matthew (Levi), one of Jesus' twelve apostles, was likely written for a predominantly Jewish-Christian audience. Its aim was to demonstrate that Jesus was the long-awaited Messiah, the fulfillment of Old Testament prophecies, and to articulate the implications of his teachings for a community grappling with its identity post-70 CE. The date of composition is generally placed between 70 CE and 90 CE, after the Roman destruction of the Jerusalem Temple, which profoundly impacted Jewish society and forced a redefinition of Jewish identity and worship. Mark's Gospel, traditionally attributed to John Mark, a companion of Peter and Paul, is thought to reflect Peter's eyewitness accounts. It was likely written for a Gentile-Christian audience, possibly in Rome, explaining Jewish customs and focusing on Jesus' actions and power. Most scholars date Mark's Gospel earlier, between 60 CE and 70 CE, possibly during or shortly after the Neronian persecution and Peter's martyrdom. Politically and socially, the region of Palestine was under the oppressive dominion of the Roman Empire. Judea, Samaria, and Galilee were either Roman provinces or client kingdoms, subjected to heavy taxation, Roman law, and the constant presence of Roman legions. This political reality fueled deep-seated messianic expectations among the Jewish populace, many of whom yearned for a political deliverer who would overthrow Roman rule and restore Israel's sovereignty. The social structure was highly stratified, with a wealthy elite and a large, often impoverished peasant class. Locally, Jewish institutions like the Sanhedrin maintained some religious and civil authority, particularly in Judea, while in Galilee, Herod Antipas, a client king with strong Hellenistic leanings, ruled with Roman backing. This period saw increasing tension between the nascent Christian movement and the established Jewish leadership, particularly as the Christians proclaimed Jesus as the Messiah in a way that challenged traditional interpretations. Culturally and religiously, the bedrock of life was Judaism, centered on the Torah, the Temple (until its destruction), synagogues, and a rich cycle of festivals and rituals. Various Jewish sects existed, each with distinct interpretations of the Law and messianic hopes: the Pharisees, known for their meticulous adherence to oral tradition; the Sadducees, the priestly aristocracy focused on Temple rituals; the ascetic Essenes; and the fiercely anti-Roman Zealots. Messianic expectations were diverse, often envisioning a Davidic king who would restore Israel's glory. Jesus' ministry and particularly his crucifixion radically re-shaped these expectations, leading early Christians to understand the Messiah as a suffering servant and spiritual king. The Hellenistic culture, introduced centuries earlier by Alexander the Great, was pervasive throughout the Roman East, including Palestine. Greek was the common language of commerce and administration, and cities like Sepphoris and Tiberias in Galilee were significantly Hellenized. While Judaism largely resisted overt Hellenistic religious syncretism, its influence was evident in language, architecture, and certain social customs. The Great Commission, commanding disciples to go to "all nations" or "all creation," represented a radical departure from the traditional Jewish focus on Israel, embracing a universal mission that would eventually transcend these cultural and religious boundaries. The geographical setting of Matthew's commission is specific: "Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go." Galilee, a fertile and populous region in northern Palestine, was Jesus' primary area of ministry. Known for its mixed Jewish and Gentile population ("Galilee of the Gentiles"), it was somewhat removed from the strict religious establishment of Jerusalem, fostering a more grassroots and independent movement. Mountains, in biblical tradition, often symbolize places of divine revelation and encounter. For Jesus to deliver this final, authoritative command on a Galilean mountain underscores its significance as a new Sinai, a moment of profound covenant and instruction for the nascent Church. Mark's account places the appearance "as they were eating," a more intimate setting, but similarly emphasizes the universal scope of the mission. The command to "go into all the world and preach the gospel to all creation" signified the expansion of God's redemptive plan beyond the geographical and ethnic confines of Israel, initiating a movement that would transform the Roman world and beyond. The accompanying signs – driving out demons, speaking in new tongues, handling snakes, healing the sick – were crucial in a Hellenistic world that valued supernatural power and served to authenticate the apostles' message and demonstrate the power of God in the early church, challenging prevailing beliefs in other deities, spirits, and magical practices.