1After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.
2Suddenly there was a great earthquake, for an angel of the Lord descended from heaven, rolled away the stone, and sat on it.
3His appearance was like lightning, and his clothes were white as snow.
4The guards trembled in fear of him and became like dead men.
5But the angel said to the women, “Do not be afraid, for I know that you are looking for Jesus, who was crucified.
6He is not here; He has risen, just as He said! Come, see the place where He lay.
7Then go quickly and tell His disciples, ‘He has risen from the dead and is going ahead of you into Galilee. There you will see Him.’ See, I have told you.”
8So they hurried away from the tomb in fear and great joy, and ran to tell His disciples.
9Suddenly Jesus met them and said, “Greetings!” They came to Him, grasped His feet, and worshiped Him.
10“Do not be afraid,” said Jesus. “Go and tell My brothers to go to Galilee. There they will see Me.”
11While the women were on their way, some of the guards went into the city and reported to the chief priests all that had happened.
12And after the chief priests had met with the elders and formed a plan, they gave the soldiers a large sum of money
13and instructed them: “You are to say, ‘His disciples came by night and stole Him away while we were asleep.’
14If this report reaches the governor, we will satisfy him and keep you out of trouble.”
15So the guards took the money and did as they were instructed. And this account has been circulated among the Jews to this very day.
16Meanwhile, the eleven disciples went to Galilee, to the mountain Jesus had designated.
17When they saw Him, they worshiped Him, but some doubted.
18Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me.
19Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
20and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age.”
Matthew 28 Section and Chapter Commentary
Matt 28:1-20
Contradictory Resurrection Appearance Locations
Matthew and Luke present contradictory locations for Jesus' post-resurrection appearances and the disciples' subsequent actions. Matthew states the women are told Jesus will meet the disciples in Galilee, where they then see him. Luke, however, has Jesus appear to the disciples in Jerusalem on the same day as the resurrection, instructing them not to leave the city before his ascension to heaven. These accounts cannot both be historically true.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 5: The Written Sources · watch the clip
Matt 28:1-10
The Empty Tomb in the Gospels
The empty tomb narrative first appears in the Gospel of Mark, written about 40 years after Jesus' death. In the New Testament, the empty tomb is never presented as proof of Jesus' resurrection; instead, it often creates doubt or confusion among those who discover it. Later, the story was expanded in subsequent Gospels and became a standard 'proof' of the resurrection.
Summarized by AI · Bart D. Ehrman · YouTube · What Happened to Jesus' Body? Was He Buried on the Day of His Crucifixion? · watch the clip
Matt 28:1-8
The Resurrection as a witnessed event in Gospel of Peter
Unlike Matthew, Mark, and Luke, which only describe an empty tomb after the resurrection, the Gospel of Peter uniquely narrates the actual resurrection event. It depicts two divine figures descending from heaven, the tombstone rolling away, and these figures entering the tomb. They emerge with Jesus, who is depicted as a giant, signifying his divine nature.
Summarized by AI · Bart D. Ehrman · YouTube · A Giant Jesus and a Walking-Talking Cross: The Fascinating Gospel of Peter · watch the clip
The Widow of Ephesus and the Empty Tomb Motif
The story of the Widow of Ephesus from Petronius's Satyricon, a Milesian tale predating the Gospels, features elements strikingly similar to the empty tomb narrative: a crucified man, a Roman soldier, a body removed from a cross, and a three-day period. This suggests that the Gospel's empty tomb story utilizes a widespread literary motif rather than being a unique historical account.
Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip
Matt 28:2-6
Gospels Do Not Depict Jesus' Exit from the Tomb
The Synoptic Gospels, particularly Mark and Matthew, do not narrate the actual moment of Jesus' body leaving the tomb. Instead, they describe the tomb as already empty when the women arrive. Mark 16:4 states the stone was already rolled back, and Matthew 28:2-6 describes an angel rolling back the stone after Jesus has already departed, implying he did not exit through the front door.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Matt 28:11-15
Matthew's Guard at the Tomb Addresses Skepticism
Matthew's unique account of the guard at the tomb (Matthew 27:62-66; 28:11-15) serves to counter the accusation that Jesus' disciples stole his body. The story, which includes the guards being paid to lie, directly addresses a contemporary Judean rumor, indicating an apologetic purpose to validate the resurrection against skeptical claims.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Matthew debunks oral tradition about Jesus's tomb
Matthew's Gospel includes a narrative where the guards at Jesus's tomb fabricate a story about the disciples stealing the body. Matthew explicitly states that this false oral tradition was still circulating among Judeans, indicating his intent to correct misinformation.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 16: Why Were the Synoptic Gospels Written? · watch the clip
Matthew's guard at the tomb story highlights doubt
Matthew's unique account of a guard at Jesus' tomb, intended to prevent body theft, and the subsequent bribery of the guards to spread a false story of theft, indicates that people struggled to explain the empty tomb. The need for such an elaborate explanation suggests that the empty tomb itself did not automatically generate belief in the resurrection.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
Doubt and Alternative Explanations for the Empty Tomb
The Gospels consistently depict the disciples and even the women doubting the empty tomb and Jesus' appearances, requiring Jesus to provide 'proofs' of his resurrection, such as eating fish in Luke and John. Matthew's Gospel even includes an alternative explanation circulated by Jews: that the disciples stole Jesus' body, indicating that the empty tomb alone was not considered conclusive proof.
Summarized by AI · Bart D. Ehrman · YouTube · Why No One Can Prove the Resurrection · watch the clip
Matt 28:16-20
Matthew's Great Commission Bookends the Gospel
Matthew concludes his Gospel with the Great Commission (Matthew 28:16-20), where Jesus declares 'all authority in heaven and on earth has been given to me' and commands his disciples to 'make disciples of all nations.' This ending cleverly ties together various themes from the Gospel and echoes Daniel 7:13-14. The promise 'I am with you always, to the end of the age' (Matthew 28:20) provides a powerful callback to Jesus being 'Emmanuel' (God with us) in Matthew 1:23, creating a theological bookend for the entire narrative.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Early Belief in Jesus' Resurrection
While history cannot confirm Jesus' resurrection, it can confirm that reports of his followers seeing him alive after his death circulated very early. Paul, in 1 Corinthians 15:5-7, lists various appearances to Peter, the Twelve, over 500 people, James, and himself. Matthew 28 also describes disciples seeing Jesus in Galilee. These multiply attested reports indicate a foundational belief in Jesus' resurrection that shaped the early Christian movement.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 16: The Historical Jesus | An Apocalyptic Prophet · watch the clip
Jesus' Post-Resurrection Appearances
The accounts of Jesus' post-resurrection appearances vary significantly. Mark's original ending contains no appearances. Matthew describes one appearance to the eleven disciples in Galilee. Luke details appearances to two disciples on the road to Emmaus, then to Simon Peter, and finally to the disciples in Jerusalem before his ascension on the same day. John records appearances to Mary Magdalene, then to the disciples without Thomas, then with Thomas, and later to seven disciples by the Sea of Tiberias.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
Post-Resurrection Appearances: Galilee vs. Jerusalem
The Gospels offer contradictory accounts of where Jesus appeared after his resurrection. Mark's earliest ending suggests Jesus would be seen in Galilee. Matthew confirms this, with Jesus appearing on a mountain in Galilee, where he gives the Great Commission. Luke, however, centers post-resurrection appearances around Jerusalem, with the disciples staying there and Jesus ascending from Bethany, emphasizing Jerusalem as the movement's origin. John includes appearances in both Jerusalem and Galilee.
Summarized by AI · Bart D. Ehrman · YouTube · Gospel contradictions terrified me. Now I love them. · watch the clip
Matthew 28 Verse Notes
Matt 28:1
Absence of Women in Paul's Resurrection Account
While the Synoptic Gospels and John are unanimous that women, including Mary Magdalene, were the first to discover the empty tomb, Paul's list of resurrection appearances in 1 Corinthians 15 does not explicitly mention women. This raises questions about whether the earliest tradition known to Paul omitted their role or if the traditions were divided, with Paul focusing on appearances and the Gospels on the tomb.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Variations in the Names of Women at the Tomb
While Mary Magdalene is consistently present across all four canonical Gospels' resurrection accounts, the other women mentioned vary. Mark lists Mary the mother of James and Joseph, and Salome (Mark 15:40, 16:1). Matthew mentions Mary Magdalene and 'the other Mary' (Matthew 28:1). Luke includes Mary Magdalene, Joanna, Mary the mother of James, and other women (Luke 24:10). These variations suggest different traditions or literary choices among the evangelists.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Matthew's Popularity and Additions to the Jesus Story
Despite its origins in a law-observant Jewish Christian context, Matthew became the most popular Gospel due to its expanded narrative and teachings. It includes crucial elements not found in Mark, such as the birth of Jesus, the Sermon on the Mount (including the Lord's Prayer), and more detailed resurrection accounts, which resonated widely with early Christians seeking more information about Jesus.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 6: Why Multiple Gospels | Matthew’s Vision of Jesus · watch the clip
Number of Women at the Tomb
The Gospels provide differing accounts of how many women visited Jesus' tomb. Mark mentions three women, Matthew states two, Luke indicates five or more, and John specifies only Mary Magdalene. While technically reconcilable by assuming the higher number and selective reporting, this variation is not how people typically recount events.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
Discrepancies in Accounts of First Witnesses to the Empty Tomb
The Gospels present conflicting accounts regarding who first discovered the empty tomb. John states it was Mary Magdalene alone, while other Gospels mention Mary Magdalene with varying numbers of other women, with different names. This contrasts with Paul's account, which names Cephas (Peter) as the first to see Jesus, without mentioning the women.
Summarized by AI · Bart D. Ehrman · YouTube · Why No One Can Prove the Resurrection · watch the clip
Jesus' Resurrection on the Third Day
The Gospels consistently state that Jesus was raised on the third day, specifically early Sunday morning. This timing is calculated from his death on Friday, making Saturday the second day. While the Gospels agree on Sunday morning, they differ on other details related to the dating. The later concept of 'three days and three nights' is a generalized expression that doesn't precisely fit the Friday afternoon to Sunday morning timeline.
Summarized by AI · Bart D. Ehrman · YouTube · What Really Happened After the Crucifixion? · watch the clip
Discrepancy in Resurrection Witnesses: Paul vs. Gospels
Paul, in 1 Corinthians, states that Christ first appeared to Peter after the resurrection, without mentioning women witnesses. This contrasts with the New Testament Gospels, where women, particularly Mary Magdalene, are the first to witness the resurrected Jesus or discover the empty tomb. This discrepancy highlights differing oral traditions and potential theological priorities in early Christian accounts, rather than necessarily implying deliberate falsehood.
Summarized by AI · Bart D. Ehrman · YouTube · Did Paul Accept the Teachings of Jesus? · watch the clip
Matt 28:2-4
The Rolling Away of the Tomb Stone
Matthew and Mark present contradictory details about the stone covering Jesus' tomb. Mark states that when the women arrived, the stone had already been rolled away. Matthew, however, describes the women arriving to witness an angel descending from heaven and rolling the stone away in their presence. These accounts cannot both be true.
Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip
Matt 28:2
Rolling Stone Implies a Multiple-Person Tomb
The mention of a rolling stone in the Synoptics and John, while rare in archaeological findings of first-century Jerusalem tombs, suggests a multiple-person tomb designed for repeated access. This type of tomb would allow for secondary burials, such as placing bones in ossuaries. This detail highlights a potential apologetic problem: how to ensure Jesus' body wasn't confused with another, leading to the emphasis on the women knowing 'the place where they laid him' (Mark 16:6).
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Matthew's Resurrection Account Heightens the Dramatic
Matthew's resurrection narrative is characterized by a heightened sense of drama compared to Mark's. This includes a characteristic Matthean earthquake (Matthew 28:2), and the figure at the tomb is described as an angel with an appearance like lightning, rather than simply a young man as in Mark (Matthew 28:3; Mark 16:5). Matthew also includes an appearance of Jesus to Mary Magdalene and 'the other Mary' (Matthew 28:8-10).
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
The Stone at the Tomb
The Gospels offer conflicting details regarding the stone covering Jesus' tomb. Mark, Luke, and John describe the stone as already rolled away when the women arrived. In contrast, Matthew explicitly states that the women witnessed an angel descend and roll the stone away upon their arrival, making these accounts irreconcilable.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
Matt 28:3
Matthew's Resurrection Account Heightens the Dramatic
Matthew's resurrection narrative is characterized by a heightened sense of drama compared to Mark's. This includes a characteristic Matthean earthquake (Matthew 28:2), and the figure at the tomb is described as an angel with an appearance like lightning, rather than simply a young man as in Mark (Matthew 28:3; Mark 16:5). Matthew also includes an appearance of Jesus to Mary Magdalene and 'the other Mary' (Matthew 28:8-10).
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Matt 28:5
Figures Seen at the Tomb
The accounts vary on who the women encountered at the empty tomb. Mark describes a young man, Matthew an angel, Luke two men, and John two angels. While a reconciliation could suggest two angels appearing as men, and authors selectively reporting, the specific descriptions differ.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
Matt 28:6
Paul's Early Reports of Jesus' Resurrection Appearances
The earliest accounts of Jesus' resurrection are found in Paul's letters, predating the Gospels. Paul emphasizes that Jesus' resurrection was central to his identity as the Messiah and the beginning of the general resurrection of the dead. He lists multiple appearances to Peter, the twelve, over 500 brothers and sisters, James, all the apostles, and finally to himself.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
Matt 28:7
The Women's Silence After the Resurrection
The gospels contradict each other regarding whether the women who visited Jesus' tomb told anyone about what they saw. Mark concludes by stating that the women 'said nothing to anyone, for they were afraid.' In contrast, Luke and John depict the women immediately going to tell the disciples, and Matthew implies they did so as the disciples subsequently go to Galilee as instructed. This is a direct contradiction.
Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip
Instructions Given to the Women
The messages conveyed to the women at the tomb also differ across the Gospels. Mark and Matthew instruct them to tell the disciples to go to Galilee, where Jesus will meet them. Luke's account, however, has the men reminding the women of Jesus' prior predictions about his death and resurrection in Galilee, without a direct instruction to go there. John's angels simply ask Mary Magdalene why she is weeping.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
Matt 28:8-10
Matthew's Resurrection Account Heightens the Dramatic
Matthew's resurrection narrative is characterized by a heightened sense of drama compared to Mark's. This includes a characteristic Matthean earthquake (Matthew 28:2), and the figure at the tomb is described as an angel with an appearance like lightning, rather than simply a young man as in Mark (Matthew 28:3; Mark 16:5). Matthew also includes an appearance of Jesus to Mary Magdalene and 'the other Mary' (Matthew 28:8-10).
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Matt 28:8
Women's Obedience to Instructions
The Gospels present conflicting narratives on whether the women followed the instructions given at the tomb. Mark explicitly states that the women told no one out of fear, ending the original Gospel there. In contrast, Matthew, Luke, and John all depict the women immediately informing the disciples.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
Matt 28:9-10
Resurrection Appearances in Mark vs. Matthew
Mark's Gospel concludes with the women at the empty tomb being told of Jesus' resurrection but not encountering Jesus himself, and they tell no one. This contrasts sharply with Matthew's Gospel, where Jesus appears to his disciples after his resurrection, leading to a different understanding of the immediate aftermath of the resurrection.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 6: Matthew as Distinctively Matthew · watch the clip
Matt 28:9
Physical Touch as Proof Against Ghostly Nature in Matthew
Matthew's account of Jesus' appearance to the women at the tomb emphasizes physical interaction. The women 'came to him, took hold of his feet and worshiped him,' directly countering the ancient belief that ghosts could not be physically grasped. This detail serves to confirm Jesus' embodied resurrection.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
Emphasis on Jesus' materiality suggests reader doubt
The New Testament accounts strongly emphasize Jesus' physical presence after the resurrection, such as the women clinging to his feet (Matthew 28), Jesus eating fish (Luke 24), and showing his wounds (John 20). This stress on materiality suggests that the authors were trying to convince readers who might have doubted the bodily resurrection of Jesus.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
Matt 28:10
Jesus' Post-Resurrection Instructions on Location
The gospels contradict each other regarding where Jesus instructed his disciples to go after his resurrection. In Matthew, the women are told that Jesus will meet the disciples in Galilee, and the disciples subsequently go there. However, in Luke, Jesus himself appears to the disciples and instructs them to remain in Jerusalem until they receive the Holy Spirit, an instruction reiterated in Acts. These are mutually exclusive commands.
Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip
Disciples' Location After Jesus' Death: Jerusalem vs. Galilee
The book of Acts states that Jesus' disciples remained in Jerusalem after his death, as Jesus instructed them not to leave until the Holy Spirit came upon them (Acts 1:4). This aligns with Luke's theological agenda, which portrays the gospel's spread originating from Jerusalem. However, the Gospels of Matthew and Mark suggest the disciples left Jerusalem and returned to Galilee, likely out of fear, creating a historical conflict regarding their immediate post-crucifixion whereabouts.
Summarized by AI · Bart D. Ehrman · YouTube · Christianity One Year After Jesus · watch the clip
Matt 28:15
Gospels as second-generation works
The Synoptic Gospels imply they are not first-generation accounts. Matthew 28:15 states that the guards' false report 'has been circulating... to this very day,' suggesting a significant passage of time. Luke 1:1-4 mentions 'many others' attempting to write similar works, indicating a later stage of Christian literary activity. These details suggest the authors are second- or even third-generation Christians.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 11: Who Wrote the Synoptic Gospels? · watch the clip
Matthew's Implication of Passed Time
Matthew's Gospel also implies that a significant amount of time has passed since the events it describes. For instance, Matthew 28:15 mentions that the false report about Jesus' body being stolen by his disciples was "circulating in Judea to this very day." This phrase suggests a considerable duration between the event and the writing of the gospel, indicating it was not a contemporary account from the 30s or 40s.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 12: When Were the Synoptic Gospels Written? · watch the clip
Matt 28:16-17
Followers claimed Jesus appeared after death
Historians can confidently state that Jesus' followers reported and claimed that he appeared to people after his death. This is multiply attested in Paul's writings, where he lists various individuals and groups who saw Jesus, and in the Gospels of Matthew, Luke, and John, which also contain accounts of post-resurrection appearances. While history cannot confirm the supernatural event of resurrection itself, it can confirm the historical fact that these claims and reports were made by his followers.
Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 2: Recovering History · watch the clip
Matt 28:16
The Eleven Disciples
Matthew and Luke uniquely refer to the disciples as 'the eleven' in their resurrection narratives. This detail corrects the ambiguity in Mark's gospel, which mentions 'the disciples' without specifying their number after Judas's betrayal, and Paul's reference to 'the twelve' at the resurrection.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip
Location of Disciples' Encounter with Jesus
The location where the disciples encountered the resurrected Jesus is a key discrepancy. Matthew explicitly states that the disciples went to Galilee to see Jesus. In contrast, Luke's Gospel and the Book of Acts (by the same author) place all appearances and the ascension in or near Jerusalem, with Jesus instructing the disciples to remain there.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
Peter's Post-Crucifixion Activities
The Gospels and Acts offer differing accounts of Peter's whereabouts after Jesus' crucifixion. Matthew and Mark suggest he returned to Galilee where he and others had a vision of Jesus, while Luke and Acts state he remained in Jerusalem. Regardless, these sources and Paul's writings indicate Peter experienced a vision of Jesus, leading him to become a central figure and leader of the early Christian movement.
Summarized by AI · Bart D. Ehrman · YouTube · Did Peter Really Found the Church in Rome? · watch the clip
Matt 28:17
Apostles' Initial Doubt as a Credibility Enhancer
The Gospels portray the apostles as initially doubting the resurrection accounts, with passages noting their skepticism and calling the women's reports 'an idle tale.' This narrative strategy counters potential accusations that early Christians were overly credulous, instead presenting the apostles as initially skeptical witnesses whose eventual belief lends greater credibility to the resurrection claims.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
Matthew explicitly states some disciples doubted
In Matthew's account of Jesus' appearance to the eleven disciples, it explicitly states that 'some of them doubted' even as they worshipped him. This direct admission of doubt, using the Greek word 'distazo' (to stand in two places or waver), is notable because it seems to contradict the narrative's celebratory tone and is never explicitly resolved.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
Peter's doubt on the water parallels disciples' doubt
The word 'distazo' (doubt) used in Matthew 28:17 for the disciples' doubt also appears in Matthew 14:31 when Peter doubts while walking on water. In Peter's case, Jesus questions his 'little faith' as he begins to sink. This parallel suggests that the disciples' doubt in Matthew 28 is a genuine lack of belief, not just a minor question.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
Gospel accounts of doubt in the resurrection
The Gospels consistently portray doubt among Jesus' followers regarding his resurrection. Every time an empty tomb is discovered, people doubt, and even when the disciples encounter Jesus, they often question if it is truly him. This suggests that many disciples genuinely doubted the resurrection.
Summarized by AI · Bart D. Ehrman · YouTube · Bart Fact Checks Apologist Wes Huff · watch the clip
Matt 28:19-20
The Great Commission's Trinitarian formula is likely original to Matthew
Some scholars argue that Matthew 28:19-20, which includes baptizing 'in the name of the Father, and of the Son, and of the Holy Spirit,' cannot be original due to its Trinitarian implications, which they believe developed later. However, simply mentioning Father, Son, and Spirit does not equate to the fully developed doctrine of the Trinity, which defines their co-equality and co-eternality. Therefore, these verses are likely original to Matthew's Gospel.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 8: The Afterlife of Matthew | How the Gospel Changed our World and the World Changed our Gospel · watch the clip
Authority of the Apostles
The apostles, including Jesus' eyewitness disciples and Paul, were seen as having authority derived from Jesus himself, as they communicated his message to the world. Jesus' command in Matthew to teach all nations what he had commanded them underscores this, making the apostles' words indirectly the Lord's words.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 27: The Making of the New Testament | From Chaos to Canon · watch the clip
The Great Commission: Matthew 28:19-20
The final two verses of Matthew's gospel, 28:19-20, known as the Great Commission, are sometimes argued to be a later interpolation, despite appearing in all extant manuscripts. Arguments against its originality include the mention of the Father, Son, and Holy Spirit (seen as a later Trinitarian concept) and Jesus's command to preach to Gentiles, which seems to contradict earlier instructions to focus only on Israel. However, the speaker argues that Matthew's theology evolves to include Gentiles after Israel's rejection of Jesus, and the Trinitarian reference is not a full doctrine of the Trinity.
Summarized by AI · Bart D. Ehrman · YouTube · Did Ancient Scribes Alter Jesus�� Words? Evidence from the Gospel of Matthew · watch the clip
Gentiles' Greater Recognition of Jesus
Matthew's Gospel frequently depicts Gentiles as more readily recognizing Jesus' power and authority than his own Jewish community. Examples include the Centurion's faith in healing his servant. This theme foreshadows the eventual turning of the Gospel message to the Gentiles after Jesus' rejection by Jewish leadership, culminating in the Great Commission to make disciples of all nations.
Summarized by AI · Bart D. Ehrman · YouTube · The Gospel of Matthew is Pure Brilliance! · watch the clip
Matt 28:19
God's Providence and the Roman Empire
Early Christian thinkers, like Origin, believed that God intentionally timed the birth of the Roman Empire and its unified rule to coincide with Jesus's birth. This providential timing, particularly the Pax Romana, facilitated the spread of Jesus's teachings by reducing conflict between nations, making it easier for apostles to fulfill the command to teach all nations.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 1: The Mediterranean Matrix | Gods and Greeks · watch the clip
The Land Concept Transformed in the New Testament
While the concept of 'land' is central to the Old Testament, representing God's promise to Abraham, Israel's identity, and a sign of divine blessing, its importance diminishes and transforms in the New Testament. The Great Commission in Matthew 28:19 expands the focus from the specific land of Israel to 'all nations,' and Acts 1:8 describes the gospel spreading from Jerusalem to the 'ends of the earth.' This shift indicates that the 'land' concept is expanded to encompass the entire world, moving beyond a confined geographical territory.
Summarized by AI · Jesus and the Old Testament · Lecture 6: Some Thoughts to Ponder About What the Bible is and What We're Supposed to do with it · watch the clip
Matthew 28:19 and the Great Commission
The Great Commission in Matthew 28:19, where Jesus instructs his disciples to baptize 'in the name of the Father and of the Son and of the Holy Spirit,' is often cited as evidence for the Trinity. While it mentions all three entities, it does not explicitly state that they are equally God or that the three are one, which is the core of the Trinitarian doctrine. It reflects a recognition of these three divine beings within the Christian community's ritual practice.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Trinity Really in the Bible? · watch the clip
Great Commission Baptism Formula Discrepancy
The baptismal instruction in Matthew's Great Commission, to baptize in the name of the Father, Son, and Holy Spirit, differs from the baptism accounts in the book of Acts, where this specific formula is not used. This discrepancy is attributed to the author of Acts not being familiar with Matthew's Gospel, indicating different traditions and practices in early Christianity regarding baptism rituals and theology, similar to the variety seen in modern denominations.
Summarized by AI · Bart D. Ehrman · YouTube · How Do We Separate History from Myth in the Gospels? · watch the clip
