MPV Commentary

Jesus Meets with the Disciples on a Mountain in Galilee and Gives Forth the Great Commission.

The eleven disciples went to Galilee, but it was likely after the second week following Jesus' resurrection, and possibly even later. They arrived at a mountain where Jesus had previously instructed them to meet him (Matthew 26:32; Mark 14:28). The exact location is unknown, but some speculate it may have been the Mount of the Beatitudes or Mount Tabor due to its proximity to the Sea of Tiberias.

The meeting was likely the same event mentioned in 1 Corinthians 15:6, where Jesus appeared to over five hundred brethren at once. This massive gathering would not have occurred without the expectation of a promised manifestation of their risen Lord. The repeated promise before and after his resurrection best explains this immense gathering.

When the disciples saw Jesus, they worshiped him, but some doubted (Matthew 28:17). It is unlikely that any of "the Eleven" doubted after previous encounters in Jerusalem, so it's possible that some of the five hundred who were present may have doubted.

The Great Commission begins with a call to action: "Go ye therefore, and make disciples of all nations" (Matthew 28:19). The word "make" is more accurate than "teach," as it implies a deeper level of commitment. This command is not limited to the eleven men present but extends to all who would follow in their footsteps.

To seal this new relationship with God, Jesus instructed them to baptize converts into the name of the Father, Son, and Holy Spirit (Matthew 28:19). Baptism signifies a person's identification with Christ and their commitment to following him. This act is not just a symbolic gesture but a declaration of one's faith in the triune God.

The second part of the Great Commission focuses on teaching and instructing new disciples. Jesus commanded them to teach these converts "to observe all things whatsoever I have commanded you" (Matthew 28:20). This instruction emphasizes the importance of obedience to Christ's teachings, which are essential for spiritual growth and maturity.

Regarding the authorship of Mark's Gospel, there is a long-standing tradition that Peter played a significant role in its composition. According to Papias, Mark became Peter's interpreter and wrote down his recollections of Jesus' life and teachings (Eusebius, Ecclesiastical History 3.39). Irenaeus also confirms this tradition, stating that Mark wrote the Gospel based on Peter's oral teaching (Against Heresies 3.1).

The internal evidence supporting a Petrine hand in Mark's Gospel is striking. For example, Mark's use of language and style are consistent with Peter's known writings. Additionally, the Gospel contains several references to Jewish customs and practices that would have been familiar to Peter but not necessarily to Gentile readers.

Mark's Gospel was likely written for Gentile audiences, as evidenced by its numerous explanations of Jewish usages and customs (Matthew 2:18; 7:3-4; 12:18; 13:3; 14:12; 15:42). The exact date of the Gospel is unknown, but it is likely to have been written between 50 and 60 AD.