Matthew 28:16-17

The Great Commission

28:16 So ¹  the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When ²  they saw him, they worshiped him, ³  but some doubted. ⁴ 

Matthew 26:32

26:32 But after I am raised, I will go ahead of you into Galilee.”

Mark 14:28

14:28 But after I am raised, I will go ahead of you into Galilee.”

John 21:1-14

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁵  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁶  Now this is how he did so. ⁷  21:2 Simon Peter, Thomas ⁸  (called Didymus), ⁹  Nathanael ¹⁰  (who was from Cana ¹¹  in Galilee), the sons ¹²  of Zebedee, ¹³  and two other disciples ¹⁴  of his were together. 21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ¹⁵  They went out and got into the boat, but that night they caught nothing.

21:4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus. 21:5 So Jesus said to them, “Children, you don’t have any fish, ¹⁶  do you?” ¹⁷  They replied, ¹⁸  “No.” 21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ¹⁹  So they threw the net, ²⁰  and were not able to pull it in because of the large number of fish.

21:7 Then the disciple whom ²¹  Jesus loved ²²  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ²³  and plunged ²⁴  into the sea. 21:8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards. ²⁵ 

21:9 When they got out on the beach, ²⁶  they saw a charcoal fire ready ²⁷  with a fish placed on it, and bread. 21:10 Jesus said, ²⁸  “Bring some of the fish you have just now caught.” 21:11 So Simon Peter went aboard and pulled the net to shore. It was ²⁹  full of large fish, one hundred fifty-three, ³⁰  but although there were so many, the net was not torn. 21:12 “Come, have breakfast,” Jesus said. ³¹  But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. 21:13 Jesus came and took the bread and gave it to them, and did the same with the fish. 21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

John 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ³²  Jesus revealed himself again to the disciples by the Sea of Tiberias. ³³  Now this is how he did so. ³⁴ 

Colossians 1:4

1:4 since ³⁵  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ³⁶  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁷  among you from the first day you heard it and understood the grace of God in truth.

[28:16]  ¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.

[28:17]  ² tn Here καί (kai) has not been translated.

[28:17]  ³ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ⁴ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.

[21:1]  ⁵ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ⁶ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁷ tn Grk “how he revealed himself.”

[21:2]  ⁸ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁹ sn Didymus means “the twin” in Greek.

[21:2]  ¹⁰ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ¹² tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹³ sn The sons of Zebedee were James and John.

[21:2]  ¹⁴ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[21:3]  ¹⁵ tn Grk “they said to him.”

[21:5]  ¹⁶ tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.

[21:5]  ¹⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “do you?”).

[21:5]  ¹⁸ tn Grk “They answered him.”

[21:6]  ¹⁹ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ²⁰ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.

[21:7]  ²¹ tn Grk “the disciple, that one whom.”

[21:7]  ²² sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ²³ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  ²⁴ tn Grk “threw himself.”

[21:8]  ²⁵ tn Or “about a hundred meters”; Grk “about two hundred cubits.” According to BDAG 812 s.v., a πῆχυς (phcu") was about 18 inches or .462 meters, so two hundred πηχῶν (phcwn) would be about 100 yards (92.4 meters).

[21:9]  ²⁶ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ²⁷ tn Grk “placed,” “laid.”

[21:10]  ²⁸ tn Grk “said to them.”

[21:11]  ²⁹ tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied.

[21:11]  ³⁰ sn Here the author makes two further points about the catch of fish: (1) there were one hundred fifty-three large fish in the net, and (2) even with so many, the net was not torn. Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown (John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus’ public ministry (2:6).

[21:12]  ³¹ tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.

[21:1]  ³² tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ³³ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ³⁴ tn Grk “how he revealed himself.”

[1:4]  ³⁵ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:6]  ³⁶ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³⁷ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.