Again, the next day, John was standing with two of his disciples, and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!” The two disciples heard him speak, and they followed Jesus. Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?”
He said to them, “Come, and see.” They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour.
One of the two who heard John and followed him was Andrew, Simon Peter’s brother. He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ). He brought him to Jesus. Jesus looked at him, and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter).
John Calvin 1540 · Public Domain On vv36, 38, 39, 40, 41, 42 36. Behold the Lamb of God! Hence appears more…
36. Behold the Lamb of God! Hence appears more clearly what I have already stated, that when John perceived that he was approaching the end of his course, he labored incessantly to resign his office to Christ. His firmness too gives greater credit to his testimony. But by insisting so earnestly, during many successive days, in repeating the commendation of Christ, he shows that his own course was nearly finished. Here we see also how small and low the beginning of the Church was. John, indeed, prepared disciples for Christ, but it is only now that Christ begins to collect a Church. He has no more than two men who are mean and unknown, but this even contributes to illustrate his glory, that within a short period, without human aid, and without a strong hand, he spreads his kingdom in a wonderful and incredible manner. We ought also to observe what is the chief object to which John directs the attention of men; it is, to find in Christ the forgiveness of sins. And as Christ had presented himself to the disciples for the express purpose that they might come to him, so now when they come, he gently encourages and exhorts them; for he does not wait until they first address him, but asks, What do you seek? This kind and gracious invitation, which was once made to two persons, now belongs to all. We ought not therefore to fear that Christ will withdraw from us or refuse to us easy access, provided that he sees us desirous to come to him; but, on the contrary, he will stretch out his hand to assist our endeavors. And how will not he meet those who come to him, who seeks at a distance those who are wandering and astray, that he may bring them back to the right road?
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv35, 36, 37, 38, 39, 41 John gathered disciples, not to himself, but to Christ.
John gathered disciples, not to himself, but to Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv35–42 35 Again the next day after John stood, and…
35 Again the next day after John stood, and two of his disciples;
Ver. 35. John stood] Ready pressed to preach Christ, as Paul did at Athens in the market, to every one that met with him, Act 17:17. Christ must be preached in season, out of season, volentibus, nolentibus. If the Cynics thought it their duty to admonish all they met, and if men would not listen they counted it an easy loss to cast away a few words upon them; how should Christians (and especially ministers) much more do so.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv35, 37, 38, 39, 40, 41, 42 The next day after that the messengers who came…
The next day after that the messengers who came from Jerusalem had been with John,
John stood, and two of his disciples; whether he was preaching or no it is not said; but John standing with them, saw Christ walking, whence, or whither, is not said; but as a good man is always taking opportunity to commend Christ to others, so John upon this occasion took advantage further to make Christ known to those two men, (who they were, we shall hear in the following verses), and repeats the words he had said before,
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Behold the Lamb of God! (See Poole on "Joh 1:27"). Thus good and faithful ministers will continually be inviting their disciples to Christ, taking them off from further consideration of themselves, and, as ministers, to show them the way to Christ.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv35, 37 It is evident that John’s disciples were never very…
It is evident that John’s disciples were never very willing to acknowledge Jesus for the Messias, because they thought he did shadow and cloud their Master. See therefore the sincerity of the holy Baptist; he takes every opportunity to draw off the eyes of his disciples from himself, and fix them upon Christ; he saith to two of his disciples, Behold the Lamb of God; as if he had said, "Turn your eyes from me to Christ, take less notice of me his minister; but behold your and my Lord and Master, Behold the Lamb of God."
Learn hence, That the great design of Christ’s faithful ministers, is to set people upon admiring of Christ, and not magnifying themselves. Oh! ’tis their great ambition and desire, that such as love and respect them, and honour their ministry, may be led by them to Christ; to behold and admire him, to accept of him, and to submit unto him: John said to his disciples, Behold the Lamb of God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v37 We have here the turning over of two disciples…
We have here the turning over of two disciples from John to Jesus, and one of them fetching in a third, and these are the first-fruits of Christ's disciples; see how small the church was in its beginnings, and what the dawning of the day of its great things was.
I. Andrew and another with him were the two that John Baptist had directed to Christ, Joh 1:37. Who the other was we are not told; some think that it was Thomas, comparing Joh 21:2; others that it was John himself, the penman of this gospel, whose manner it is industriously to conceal his name, Joh 13:23, and Joh 20:3.
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1. Here is their readiness to go over to Christ: They heard John speak of Christ as the Lamb of God, and they followed Jesus. Probably they had heard John say the same thing the day before, and then it had not the effect upon them which now it had; see the benefit of repetition, and of private personal converse. They heard him speak of Christ as the Lamb of God, that takes away the sin of the world, and this made them follow him. The strongest and most prevailing argument with a sensible awakened soul to follow Christ is that it is he, and he only, that takes away sin.
2. The kind notice Christ took of them, Joh 1:38. They came behind him; but, though he had his back towards them, he was soon aware of them, and turned, and saw them following. Note, Christ takes early cognizance of the first motions of a soul towards him, and the first step taken in the way to heaven; see Isa 64:5; Luk 15:20. He did not stay till they begged leave to speak with him, but spoke first. What communion there is between a soul and Christ, it is he that begins the discourse. He saith unto them, What seek ye? This was not a reprimand for their boldness in intruding into his company: he that came to seek us never checked any for seeking him; but, on the contrary, it is a kind invitation of them into his acquaintance whom he saw bashful and modest: "Come, what have you to say to me? What is your petition? What is your request." Note, Those whose business it is to instruct people in the affairs of their souls should be humble, and mild, and easy of access, and should encourage those that apply to them. The question Christ put to them is what we should all put to ourselves when we begin to follow Christ, and take upon us the profession of his holy religion: "What seek ye? What do we design and desire?" Those that follow Christ, and yet seek the world, or themselves, or the praise of men, deceive themselves. "What seek we in seeking Christ? Do we seek a teacher, ruler, and reconciler? In following Christ, do we seek the favour of God and eternal life?" If our eye be single in this, we are full of light.
3. Their modest enquiry concerning the place of his abode: Rabbi, where dwellest thou? (1.) In calling him Rabbi, they intimated that their design in coming to him was to be taught by him; rabbi signifies a master, a teaching master; the Jews called their doctors, or learned men, rabbies. The word comes from rab, multus or magnus, a rabbi, a great man, and one that, as we say, has much in him. Never was there such a rabbi as our Lord Jesus, such a great one, in whom were hid all the treasures of wisdom and knowledge. These came to Christ to be his scholars, so must all those that apply themselves to him. John had told them that he was the Lamb of God; now this Lamb is worthy to take the book and open the seals as a rabbi, Rev 5:9. And, unless we give up ourselves to be ruled and taught by him, he will not take away our sins. (2.) In asking where he dwelt, they intimate a desire to be better acquainted with him. Christ was a stranger in this country, so that they meant where was his inn where he lodged; for there they would attend him at some seasonable time, when he should appoint, to receive instruction from him; they would not press rudely upon him, when it was not proper. Civility and good manners well become those who follow Christ. And, besides, they hoped to have more from him than they could have in a short conference now by the way. They resolved to make a business, not a by-business of conversing with Christ. Those that have had some communion with Christ cannot but desire, [1.] A further communion with him; they follow on to know more of him. [2.] A fixed communion with him; where they may sit down at his feet, and abide by his instructions. It is not enough to take a turn with Christ now and then, but we must lodge with him.
4. The courteous invitation Christ gave them to his lodgings: He saith unto them, Come and see. Thus should good desires towards Christ and communion with him be countenanced. (1.) He invites them to come to his lodgings: the nearer we approach to Christ, the more we see of his beauty and excellency. Deceivers maintain their interest in their followers by keeping them at a distance, but that which Christ desired to recommend him to the esteem and affections of his followers was that they would come and see: "Come and see what a mean lodging I have, what poor accommodations I take up with, that you may not expect any worldly advantage by following me, as they did who made their court to the scribes and Pharisees, and called them rabbin. Come and see what you must count upon if you follow me." See Mat 8:20. (2.) He invites them to come immediately and without delay. They asked where he lodged, that they might wait upon him at a more convenient season; but Christ invites them immediately to come and see; never in better time than now. Hence learn, [1.] As to others, that it is best taking people when they are in a good mind; strike while the iron is hot. [2.] As to ourselves, that it is wisdom to embrace the present opportunities: Now is the accepted time, Co2 6:2.
5. Their cheerful and (no doubt) thankful acceptance of his invitation: They came and saw where he dwelt, and abode with him that day. It had been greater modesty and manners than had done them good if they had refused this offer. (2.) They readily went along with him: They came and saw where he dwelt. Gracious souls cheerfully accept Christ's gracious invitations; as David, Psa 27:8. They enquired not how they might be accommodated with him, but would put that to the venture, and make the best of what they found. It is good being where Christ is, wherever it be. (2.) They were so well pleased with what they found that they abode with him that day ("Master, it is good to be here"); and he bade them welcome. It was about the tenth hour. Some think that John reckons according to the Roman computation, and that it was about ten o'clock in the morning, and they staid with him till night; others think that John reckons as the other evangelists did, according to the Jewish computation, and that it was four o'clock in the afternoon, and they abode with him that night and the next day. Dr. Lightfoot conjectures that this next day that they spent with Christ was a sabbath-day, and, it being late, they could not get home before the sabbath. As it is our duty, wherever we are, to contrive to spend the sabbath as much as may be to our spiritual benefit and advantage, so they are blessed who, by the lively exercises of faith, love, and devotion, spend their sabbaths in communion with Christ. These are Lord's days indeed, days of the Son of man.
II. Andrew brought his brother Peter to Christ. If Peter had been the first-born of Christ's disciples, the papists would have made a noise with it: he did indeed afterwards come to be more eminent in gifts, but Andrew had the honour first to be acquainted with Christ, and to be the instrument of bringing Peter to him. Observe,
1. The information which Andrew gave to Peter, with an intimation to come to Christ.
(1.) He found him: He first finds his own brother Simon; his finding implies his seeking him. Simon came along with Andrew to attend John's ministry and baptism, and Andrew knew where to look for him. Perhaps the other disciple that was with him went out to seek some friend of his at the same time, but Andrew sped first: He first findeth Simon, who came only to attend on John, but has his expectations out-done; he meets with Jesus.
(2.) He told him whom they had found: We have found the Messias. Observe, [1.] he speaks humbly; not, "I have found," assuming the honour of the discovery to himself, but "We have," rejoicing that he had shared with others in it. [2.] He speaks exultingly, and with triumph: We have found that pearl of great price, that true treasure; and, having found it, he proclaims it as those lepers, Kg2 7:9, for he knows that he shall have never the less in Christ for others sharing. [3.] He speaks intelligently: We have found the Messias, which was more than had yet been said. John had said, He is the Lamb of God, and the Son of God, which Andrew compares with the scriptures of the Old Testament, and, comparing them together, concludes that he is the Messiah promised to the fathers, for it is now that the fulness of time is come. Thus, by making God's testimonies his meditation, he speaks more clearly concerning Christ than ever his teacher had done, Psa 119:99.
(3.) He brought him to Jesus; would not undertake to instruct him himself, but brought him to the fountain-head, persuaded him to come to Christ and introduced him. Now this was, [1.] An instance of true love to his brother, his own brother, so he is called here, because he was very dear to him. Note, We ought with a particular concern and application to seek the spiritual welfare of those that are related to us; for their relation to us adds both to the obligation and to the opportunity of doing good to their souls. [2.] It was an effect of his day's conversation with Christ. Note, the best evidence of our profiting by the means of grace is the piety and usefulness of our conversation afterwards. Hereby it appeared that Andrew had been with Jesus that he was so full of him, that he had been in the mount, for his face shone. He knew there was enough in Christ for all; and, having tasted that he is gracious, he could not rest till those he loved had tasted it too. Note, True grace hates monopolies, and loves not to eat its morsels alone.
2. The entertainment which Jesus Christ gave to Peter, who was never the less welcome for his being influenced by his brother to come, Joh 1:42. Observe,
(1.) Christ called him by his name: When Jesus beheld him, he said, Thou art Simon, the son of Jona. It should seem that Peter was utterly a stranger to Christ, and if so, [1.] It was a proof of Christ's omniscience that upon the first sight, without any enquiry, he could tell the name both of him and of his father. The Lord knows them that are his, and their whole case. However, [2.] It was an instance of his condescending grace and favour, that he did thus freely and affably call him by his name, though he was of mean extraction, and vir mullius nominis - a man of no name. It was an instance of God's favour to Moses that he knew him by name, Exo 33:17. Some observe the signification of these names: Simon - obedient, Jona - a dove. An obedient dove-like spirit qualifies us to be the disciples of Christ.
(2.) He gave him a new name: Cephas. [1.] His giving him a name intimates Christ's favour to him. A new name denotes some great dignity, Rev 2:17; Isa 62:2. By this Christ not only wiped off the reproach of his mean and obscure parentage, but adopted him into his family as one of his own. [2.] The name which he gave him bespeaks his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for a stone), which is by interpretation Peter; so it should be rendered, as Act 9:36. Tabitha, which by interpretation is called Dorcas; the former Hebrew, the latter Greek, for a young roe. Peter's natural temper was stiff, and hardy, and resolute, which I take to be the principal reason why Christ called him Cephas - a stone. When Christ afterwards prayed for him, that his faith might not fail, that so he might be firm to Christ himself, and at the same time bade him strengthen his brethren, and lay out himself for the support of others, then he made him what he here called him, Cephas - a stone. Those that come to Christ must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so. His saying, Be thou steady, makes them so. Now this does no more prove that Peter was the singular or only rock upon which the church is built than the calling of James and John Boanerges proves them the only sons of thunder, or the calling of Joses Barnabas proves him the only son of consolation.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv35–42 Again, the next day after,.... The third day from…
Again, the next day after,.... The third day from the priests and Levites having been with John, to know who he was. The Syriac, Arabic, and Persic versions, leave out the word "again":
stood, and two of his disciples; one of these was Andrew, Simon Peter's brother, as appears from Joh 1:40 and very likely the other was the Evangelist John, the writer of this Gospel, who always chooses to conceal himself. John the Baptist stood, and these disciples by him, in some certain place near Jordan, where he was preaching and baptizing.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv37, 41, 42 They followed Jesus - They walked after him, but…
They followed Jesus - They walked after him, but had not the courage to speak to him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv35, 36, 37, 38, 39, 41, 42 Verse 35. The next day] After that mentioned Joh…
Verse 35. The next day] After that mentioned Joh 1:29.
Two of his disciples] One of them was Andrew, Joh 1:40, and it is very likely that John himself was the other; in every thing in which he might receive honour he studiously endeavours to conceal his own name.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv35, 40 Joh 1:35-39. The next day, John stood, and two…
Joh 1:35-39. The next day, John stood, and two of his disciples — John happening the next day to be with two of his disciples on the banks of Jordan, he saw Jesus passing by a second time, and repeated what he had said to the multitude the day before. Probably he pointed out Jesus to these two disciples because they had been absent when the Spirit descended upon him, and the voice from heaven declared him to be the Son of God. But having now had an account of these things from their master, they desired to become acquainted with Jesus, and for that purpose followed him. Then Jesus turned, &c. — Jesus, knowing their intentions, turned about; and saith, What seek ye? — Thus he spake, not to discountenance and turn them back, but to encourage and invite them to a free converse with him. They said unto him — With the greatest reverence and respect; Rabbi — Which, being interpreted from the Syriac, the language then spoken by the Jews, signifies, Master; where dwellest thou — Που μενεις, where dost thou lodge? For Jesus had no fixed abode at Jordan, being come thither only to be baptized. By making this reply, John’s disciples intimated that they had a great inclination to converse with Jesus. He gave them, therefore, an invitation to his lodging, which they readily accepted; and abode with him that day — The remainder of it; for it was about the tenth hour — Or, four in the afternoon; so that they had an opportunity of spending the rest of the evening with him, doubtless, much to their satisfaction and delight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv35, 36, 37, 38, 39, 41, 42 The next day - The day after his remarkable…
The next day - The day after his remarkable testimony that Jesus was the Son of God. This testimony of John is reported because it was the main design of this evangelist to show that Jesus was the Messiah. See the introduction. To do this, he adduces the decided and repeated testimony of John the Baptist. This was impartial evidence in the case, and hence he so particularly dwells upon it.John stood - Or was standing. This was probably apart from the multitude.
Two of his disciples - One of these was Andrew Joh 1:40, and it is not improbable that the other was the writer of this gospel.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv39, 42 Staid with him that day. Yet they did not…
Staid with him that day. Yet they did not continually remain with him, as his disciples, till he called them, as they were fishing. See the annotations, Matthew iv. 18. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v35 The Disciples Of John And The First Disciples Of…
II
The Disciples Of John And The First Disciples Of Jesus. Jesus Ackonwledged As The Messiah, The King Of Israel, Who Knows His Israelites, And Also Knows “the Jews;” Signalized By Miraculous Discernment Of Spirits, Personal Characters Becoming Manifest In His Personal Light.
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Joh_1:35-51
35Again the next day after [omit after] John stood, and two of his disciples; 36and looking [fastening his eye] upon Jesus as he walked, he saith, Behold the Lamb of God! 37And the two disciples heard him speak, and they followed Jesus. 38 (39)Then [And] Jesus turned, and saw them following, and saith unto them146 What seek ye? They said unto him, Rabbi, (which is to say [which means], being interpreted, 39 (40)Master), where dwellest [abidest] thou? He saith unto them, Come and [ye shall] see!147 [Then]148 They came and saw where he dwelt [abode]149 and abode [for their part] with him that day: [.] for [omit for]150 it was about the tenth hour. 40 (41)One of the two which [who] heard John speak, and followed him, was Andrew, 41 (42)Simon Peter’s brother. He first151 findeth his own brother Simon, and saith unto him, We have found the Messias [Messiah], which is, being interpreted, the 42 (43)[om. the] Christ [Anointed]. And he brought him to Jesus. And [om. And] when Jesus beheld him, he [Jesus looking on him] said, Thou art Simon the Son of Jona [John]152 thou shalt be called Cephas, which is by interpretation, 43 (44)A stone [Peter].153 The day following [the next day]154 Jesus [he]155 would go [ῆθέλησεν, intended, was minded, to go] forth into Galilee, and findeth Philip, 44 (45)and saith unto him, Follow me. Now Philip was of [from] Bethsaida, the 45 (46)city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus 46 (47)of Nazareth, the son of Joseph.156 And Nathanael said unto him, Can there 47 (48)any good thing [have] come [εἶναι] out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold 48 (49)an Israelite indeed, in whom is no guile! Nathanael saith unto him [answered him], Whence knowest thou me? Jesus answered and said unto him, Before that [om. that] Philip called thee, when thou wast under the fig tree, I saw 49 (50)thee. Nathanael answered and saith unto him, Rabbi, thou art the Son of 50 (51)God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see 51 (52)greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter157 [om. hereafter or henceforth], ye shall see heaven open [opened], and the angels of God ascending and descending upon the Son of man.158
EXEGETICAL AND CRITICAL
[The gathering of the first disciples of jesus, 35–52. The humble beginning of mighty results. The cradle of the Christian Church. This call is Judea on the banks of Jordan was merely a preliminary acquaintance, which John supplies from his personal experience, while the final call to the permanent discipleship, as related by the Synoptists (Mat_4:18 ff.; Mar_1:16 ff.; Luk_5:1 ff.), took place at a later date in Galilee. We must assume that these disciples (two of them at least, viz., Andrew and John, were formerly disciples of the Baptist), after becoming acquainted with Jesus on the banks of Jordan, and accompanying Him to Galilee to witness the miracle at Cana, returned for a while to their occupation as fishermen (as they did after the resurrection, Joh_12:1 ff.), until, before His journey to the passover in Jerusalem, He called them to the Apostolate. The readiness with which they followed, and the confidence of Peter in the miraculous powers of Jesus (Luk_5:5), are more readily explained from the previous intercourse related by John. The section has two divisions: 1) The calling of Andrew and John, and, through Andrew, of Simon Peter, 35–43; 2) The calling of Philip, and, through him, of Nathanael, 44–52. Christ finds disciples, they find their friends, and report how they have been found by Christ and have found Him (Joh_1:41; Joh_1:45). Bengel observes on εὐρίσκει (Joh_1:41): “With the festive freshness of those days beautifully corresponds the word findeth, which is used here more frequently than elsewhere.” Trench appropriately calls this “the chapter of the Eurekas.” Christ used no outward compulsion, held out no worldly inducements of any kind; it was simply the force of spiritual attraction which draws “the brave to the braver, the noble to the noblest of all.”—P. S.]
Joh_1:35. Again the next day.—[Τῇ ἐπαύριον πάλιν εἱστήκει Ἰωάννης.]—The day after the first testimony of John [Joh_1:29] or after the day of Christ’s return from the wilderness, which followed the day of John’s testimony concerning the Messiah before the Jewish rulers; to the Evangelist ever memorable. He counts these never to be forgotten days one by one. Upon the testimony of the first day the two disciples of John did not follow Jesus. They doubtless felt that this must involve departure from their old master. The next day was the day of their calling and decision.
And two of his disciples.—One was Andrew, we know from Joh_1:40 (see Com. on Matthew Joh_10:1-4); the other was certainly John. We judge thus from (1) John’s manner of mentioning himself, either not at all, or indirectly (chs. Joh_13:23; Joh_18:15; Joh_19:26; Joh_20:3; Joh_21:20); a manner which he seems to have extended also to his mother (Joh_19:25; comp. Introduction, p. 5), and to which we might cite analogies in Mark (Mar_14:51) and Luke (Luk_24:18). 2) The giving of one name, suggesting a personal reserve in regard to the other. 3) The very lifelike character of the subsequent account. 4) The more distinct calling of the sons of Zebedee immediately after, with the sons of Jonas, on the sea of Galilee, Matthew 4. As the calling of the latter is introduced here, so is doubtless the calling of the former.
Joh_1:36. And looking upon Jesus.—His eye rests upon him, is steadily and continuously directed towards him, ἐμβλέψας, see Joh_1:42, et al. [Joh_1:43; Mar_10:21; Luk_20:17].
As he walked.—The day before, Jesus had returned to John out of the wilderness. Probably He then took leave of him, after coming to an understanding with him respecting their conduct towards each other. We may suppose that Jesus expects the transfer of the disciples of John. To-day He comes no more to John, but after an excursion returns to His abode. That He comes within sight of the Baptist, is wholly natural, yet at the same time designed.
Behold the Lamb of God.—As the disciples of John had yesterday heard the same word, and no doubt some explanation of it, no more than this repetition of the exclamation was now necessary, to cause these two disciples to go personally after the Lord; no more extended discourse (so Meyer, rightly, against Lücko and Tholuck. And of a multitude standing by, to whom he spoke in presence of the two, there is not a word).
Joh_1:37. And they followed Jesus [with profound reverence and in expectation of great things].—The ἀκολουθεῖν being immediately repeated, must mean more than: went towards Him to see Him (Nonnus, Euthymius [Alt.]). They went towards him, in any case, with the thought of discipleship, though their decision to be disciples must have been afterwards wrought by Christ. Bengel: “Primæ origines ecclesiæ Christianæ.”
Joh_1:38 (39). What seek ye?—Anticipating, yet meeting their seeking. That they are seeking, He acknowledges. But in the impersonal τί He couches a sort of testing. That they were now quite timid, as Euthymius Zigabenus proposes, is evident from their embarrassed answer. They do not express themselves directly respecting their seeking; yet they plainly say that they seek not something from Him, but Himself.
Rabbi, where abidest thou?—An acknowledgment that He was a master [a travelling Rabbi]; an intimation that they wish to speak with Him in quiet; an implication that He has a hospitable house [with a friend] near by; an inquiry, when they may meet Him there. John writes for Greeks, and therefore explains the term Rabbi.
Joh_1:39 (40). Come and ye shall see.159—An unmistakable allusion to the rabbinical formula of requiring one to convince himself: Come and see! (בא וראה, according to Buxtorf and Light-foot), which Meyer groundlessly rejects. [Come and see, afterwards used by Philip, Joh_1:47 (48), in reply to the objection of Nathanael, occurs Psa_66:5 (6).with reference to the great works of God (לְכוּ וּרְאוּ, LXX.: δεῦτε καὶ ἴδετε τὰ ἐργα τοῦ θεοῦ); comp. Joh_1:16 (δεῦτε, ἀκούσατε Come and hear… and I will declare what He has done for my soul). It is often the wisest answer we can give to honest skeptics on matters of Christian faith. Bengel calls it optimum remedium contra opiniones præconceptas. Personal experience is the best test of the truth of Christianity, which, like the sun in heaven, can only be seen in its own light. It was Pascal, I believe, who said, that human things must be known to be loved, but divine things must be loved first before they can be known.—P. S.]
And abode with him.—Ἔμειναν receives its significant sense from the preceding ποῦ μένεις.
It was about the tenth hour.—[The first hour of his Christian life was indelibly fixed upon the memory of John, as a great and glorious turning point, as a transition from darkness to light.160 Such days will be remembered in eternity, when their fruits will fully appear.—P. S.] According to the Jewish computation, four o’clock in the afternoon; according to the Roman (from midnight to midnight), ten o’clock in the morning. The expression: abode with Him that day [τὴν ἡμέραν ἐκείνην), seems to favor the latter computation. For this are Rettig [Studien und Kritiken, 1830, p. 106 f.], Tholuck, Ebrard, Ewald.161 For tho Jewish, Lücke, Meyer, [Alford, Hengstenberg]. Decisive arguments for the Jewish are: 1) The Greeks of Asia Minor, for whom John wrote, had with the Jews the Babylonian reckoning, from sun-rise to sun-set. 2) The Romans also used the natural day besides the other computation. 3) In Joh_4:6 the sixth hour is far more probably noon, than six o’clock in the morning or evening (see Leben Jesu, II. p. 474); in Joh_4:52 the seventh hour is most probably the first hour after noon; Joh_11:9 implies the Babylonian reckoning; and in Joh_19:14 the sixth hour cannot be six o’clock in the morning, though to place it at noon causes difficulty (see Comm. on Mar_15:25, and Mat_27:45). 4) Even of a late part of the afternoon it may be said in popular speech, that they abode with Him that day, especially if the conversation extended into the night. Reference of the hour to what follows further on (Hilgenfeld, Lichtenstein; sea Meyer), is unwarranted.
Joh_1:40 (41). One was Andrew, etc.—The form of the statement leads us to inquire after the other. Andrew is more particularly described as the brother of Simon Peter, on account of the subsequent distinction of Peter. He no doubt influenced the decision of John, as well as of Peter, and afterwards of Philip (who “was of the city of Andrew and Peter”). He appears again as mediator and pioneer in Joh_12:22 (comp. Mar_13:3). On Andrew see Matth. on Joh_10:1-4, and the word in Winer [Smith, and other Bible Dictionaries].
Joh_1:41 (42). He first findeth.—For this finding Luthardt supposes a separate day, without support from the text. The text in fact leads us to suppose that this finding occurred on the same day that the disciples were with Jesus (Meyer, against De Wette, etc.) We may easily imagine, too, that Andrew found his brother on returning in a common lodging-place. The supposition that the disciples then brought Peter to Jesus still on the same evening, is more difficult. But even this has a parallel in the nocturnal visit of Nicodemus, and it makes the whole procedure uncommonly animated, showing the intense excitement of the disciples. Meyer thinks the emphatic statement that Andrew is the first to find his own brother, an intimation even that John next found his brother James, and brought him to Jesus. John is silent about it, indeed, after the manner of his peculiar, delicate reserve respecting himself and his kindred (even the name of James does not occur in his Gospel); but the πρῶτος betrays it, and the Synoptical account confirms it, Mar_1:19. This opinion is certainly more strengthened by the ἴδιον (which is not merely possessive), than the opinion of De Wette and others, that the two together sought out Simon.
We have found the Messiah [Εὑρήκαμε ντὸν Μεσσίαν.—Bengel: “A great and joyful εὔρηκα, and expected by the world for about forty centuries.”—P. S.]—“With the stress on the first word, implying a longing search”: Meyer. And the name Messiah, used by the Aramaic-speaking disciple, the Evangelist interprets to his readers. [Xριστός, from χρίω to anoint. The article is omitted because the author wishes simply to identify the two words מָשִׁיחַ and χριστός, not the two titles. See Meyer and Alford. Anointing with oil in the O. T. is a symbolical act that signifies the communication of the gifts of the Holy Spirit and the solemn consecration to the service of God. It was performed on the three officers of the theocracy, the kings, priests and prophets, especially the kings (comp. 1Sa_10:1; 1Sa_16:13-14); hence kings were called emphatically the anointed, or the anointed of the Lord (1Sa_2:10; 1Sa_2:35; 1Sa_12:3; 1Sa_12:5; 1Sa_16:6; 1Sa_16:10; 2Sa_1:14; 2Sa_1:16; 2Sa_19:21; Lam_4:20; Zec_4:14). The term in its fullest sense was applied to Him who should be endowed with the Holy Spirit without measure (Isaiah 11; comp. Joh_1:32-33; Joh_3:34), realize the typical significance of the kingdom of Israel (Psa_2:2; Dan_9:25) and combine the offices of prophet, priest and king in His own person for ever. P. S.]
Joh_1:42 (43). Beheld him.—Ἐμβλέψας. The penetrating look of the Lord, introducing one of those mental miracles of immediate discernment of characters which here follow in rapid succession, and of which the knowledge of Nathanael is especially signalized. Jesus is the knower of hearts, Joh_2:25. It is characteristic that John first brings out this power of the Lord: in keeping with his Gospel of the ideal personality.
Thou art Simon.—This calling him by name is not necessarily through miraculous knowledge (Chrysost., Luthardt), for Andrew had introduced him to Jesus; but is doubtless intended to put Simon as the son of Jonas in contrast with Peter. שִׁמְעוֹך, heard, יוֹנָה, dove, כֵּיפָא, rock. The sense is: What thou art not, and canst not be, as Simon, son of Jonas,162 but what thou art adapted to be, that shalt thou become. [Christ says not: “Thou art Cephas,” as He says to Nathanael: “Thou art truly an Israelite,” but “thou shalt be called Peter.” It was therefore a prophecy of the future work and position of Peter in history, as the Apostle who, above all others, laid the foundations of the church, among the Jews on the day of Pentecost, and among the Gentiles by the conversion of Cornelius. Cephas (בּיפא), Peter, Rock, is a symbol of firmness; comp. the contrast of rocky and sandy foundation, Mat_7:24-26, and the promise of indestructibility given to the church as founded upon the rock, Joh_16:18.—P. S.] On the more particular sense of the antithesis see Comm. on Matth., Mat_16:17 [and the notes in the Am. ed., pp. 292, 293, 295]; on the different calls, Matth. on Joh_4:19, p. 93. In Mat_16:18 this previous naming is evidently pre-supposed.163 It is characteristic of Judaism as the religion of personal life, that persons were commonly designated by names significant of their peculiarities. See the citation in Tholuck. According to Tholuck the rock, the emblem of firmness, would refer to the choleric temperament of Peter. But none of all the temperaments suffices to describe a concrete direction of character. A recent assurance, that the name Peter refers not at all to his stamp of character, but entirely to the work of grace in him, can be accounted for only by want of insight into the nature of a charism.164
[The calling of Philip and Nathanael, Joh_1:43-51. Comp. on this passage Archbishop Trench, Studies in the Gospels, N. Y. ed., 1867, pp. 66 f.—P. S.]
Joh_1:43 (44). The next day Jesus.…to go forth.—Had therefore not yet gone forth. Was intending to set out.—And findeth Philip.—He was by this circumstance again detained. The acquaintance may be accounted for by two facts. Philip had been also at the Jordan; probably, like others, a disciple of John. He was a townsman of Andrew and Peter, of Bethsaida (Joh_4:5; Joh_12:21), and perhaps just then on his way home.165 Philip, one of the earliest apostles of the Lord. His characteristic, according to Joh_6:5; Joh_12:21 sqq.; Joh_14:8, seems to have been a striving after ocular evidence in the nobler sense, a buoyant and resolute advance to the object in view (see Comm. on Matth., p. 183). Tradition, contrary to the fact of his earlier calling, has made him the disciple to whom Christ spoke the words in Mat_8:22 (Clement of Alex., Strom. III. 187). More probable is the tradition that he preached in Phrygia (Theodoret, Nicphorus), and died at Hierapolis (Euseb. III. 31, etc.) The accounts of his marriage and his daughters have confounded him with Philip the deacon, with whom he is in general frequently interchanged (see the art. in Winer and in Herzog’s Real Encycl.)
Follow me.—This cannot mean merely: Join the journeying company [Alford]; yet neither is it the call to the Apostolic office. It is the invitation to discipleship, in the form of a travelling companionship. The rest of the interview (how Jesus knew Philip, and Philip knew the Lord) is not mentioned; only the decisive word of the call. Probably the Evangelist would tell us that the quick, active character of Philip did not need many circumstances. [Trench: “This ‘Follow Me’ might seem at first sight no more than an invitation to accompany Him on that journey from the banks of Jordan to Galilee, on which He was just setting forward. It meant this (thus compare Mat_9:9; Luk_5:27); but at the same time how much more. It was an invitation to follow the blessed steps of His most holy life (Mat_16:24; Joh_8:12; Joh_12:26; Joh_21:19; Rev_14:4), to be a partaker at once of His cross and His crown. How much of this Philip may have understood at the moment it is impossible to say; but whether much or little, he is not disobedient to the heavenly calling.”—P. S.]
Joh_1:44 (45). [Bethsaida of Galilee was on the western shore of the lake of Galilee, not far from Capernaum and Chorazin, but like these two towns, it is entirely obliterated from the face of the earth, so that even the memory of its site has perished. Robinson (III. 359) places it a short distance north of Khûn Minyeh, which he identifies with Capernaum; while other travellers, perhaps more correctly, find the ruins of Capernaum in Tell Hûm. Comp. Mat_11:20 and the notes in Matthew, pp. 210, 211.—It is remarkable that none of the Apostles was from Jerusalem, the capital of the nation. Christ Himself proceeded from an insignificant town and an humble carpenter-shop, and selected His Apostles from among the illiterate fishermen of Galilee. This is the way of God who made the world out of nothing. Comp. 1Co_1:27.—P. S.]
Joh_1:45 (46). Philip findeth Nathanael (Theodore, gift of God).—The same with Bartholomew (see the Comm. on Matth. p. 182), and, according to Joh_21:2, of Cana in Galilee.166 He was probably, therefore, going in the same direction. The calling of Nathanael also is represented as occurring at the outset of the journey, not (as Ewald makes it) on nearing Cana. Nathanael seems also to be one of the devout (Luk_2:38), who had been with John the Baptist; and Philip’s having to find his friend (we find him afterwards paired with Nathanael, Mat_10:3, etc., except in Act_1:13), may be explained by Nathanael’s having forgotten himself in devout meditation apart under a fig-tree.
Of whom Moses in the law.—The promises in Genesis and Deu_18:15, recognized as verbal and typical prophecies. Jesus of Nazareth, the son of Joseph.—[Literally: Jesus the son of Joseph, of Nazareth.] The distinguishing of the person first by his father, then by his residence, was usual among the Jews. Utterly groundless is the inference from these words, that John knew nothing of the miraculous birth of Jesus (De Wette, Strauss); this would not follow, even though the words were those of John himself, instead of Philip. [John, as a faithful historian, reports not what Philip ought to have said and would have said from his subsequent higher knowledge, but what he actually did say in the twilight of his first acquaintance, and in accordance with the prevailing belief. The mystery of the supernatural conception was a pearl not to be thrown before the multitude who would have misunderstood and abused it. That John believed in it as well as the Synoptists, is evident from his exalted view of Christ as the sinless Saviour from sin, and may be inferred also (as Neander suggests) from Joh_1:14 (the eternal Word became flesh, i.e., man), as compared with Joh_3:6 (what is born of flesh, i.e., of corrupt human nature, is flesh).—P. S.]
Joh_1:46 (47). Can there any good thing coma out of Nazareth?—[Not so much an objection, as an expression of astonishment and a question frankly but modestly put.—P. S.] Grounds of the prejudice: 1) Nazareth lay in Galilee (Ebrard); yet Nathanael himself was a Galilean. 2) Nazareth too small and insignificant to be the birth-place of the Messiah (Lücke and others). 3) The village was considered, as is evident from the τὶ ἀγαθόν, immoral (Meyer, with the remark that Luk_4:16 sqq. also may agree with Nathanael’s opinion). Yet, literally taken, the expression would be absurd: out of the worst town some morally good thing may come. Any good thing, therefore, must here mean: any thing excellent, any eminent person; and Nathanael’s doubt of this must have arisen from the smallness and insignificance of the place in proportion to the greatness of the Messiah. [So also Alford.] Tholuck: The place has no celebrity [is not even named] either in the Old Testament or in Josephus, and seems to have always been but an insignificant market-town, as the etymology of נֵצֶר implies (Hengstenberg, Christol. II. p. 127; Clark’s Engl. ed. II. p. 109). The pagan Julian contemptuously called Christ the Galilean [and the Christians Galilæans]; the Jews call Him הַנָצְרִי to this day. On Nazareth and its situation see the Comm. on Matth. on Joh_2:23, p. 64.167
Come and see.—The second time. [An echo of Christ’s Come and ye shall see, Joh_1:39.] A watchword of the Christian faith.
Joh_1:47 (48). Behold truly an Israelite indeed, in whom is no guile.—[̓́Ιδε, ἀληθῶς Ἰσραηλίτης (Tischendorf reads—είτης) ἐνᾤ δόλος οὐκ ἔστιν.—Comp. Psa_32:2, LXX. μακάριος ἀνὴρ, ῷ̓ οὐ μὴ λογίσηται κύριος ἁμαρτίαν, οὐδέ ἐστιν ἐν τῷ στόματι α̣ὐτοῦ δόλος•]—The word of the Lord addressed not directly to Nathanael, but to others on his approach. An Israelite indeed: that is, not merely a Jew, but a Jew of the higher theocratic turn. [Israelite is the theocratic and the most honorable title of the descendants of Abraham, in commemoration of Jacob’s glorious victory of prayer (Gen_32:28; Act_2:22; Act_3:12; Act_5:34; Act_13:16; Rom_9:4, etc.). The Ishmaelite and the Edomite were Abraham’s seed as well as the Jews, but not Israelites. That was the exclusive title of the people of the covenant. With many this title was indeed a mere name, or even a contradiction and reproach, as the title Christian (i.e., follower of Christ) is with a multitude of Christians so-called. But Nathanael was not merely a carnal descendant of Jacob, an Israelite after the flesh, but an Israelite in spirit, a genuine son of that new Jacob or Israel who had in faith and prayer wrestled with God and prevailed. Probably he was engaged in meditation and prayer under the fig-tree, and thus truly a wrestler with God, like Israel of old. A reference to that event in the history of Jacob which gave rise to his new name (Gen_32:28; Hos_12:4), is as likely, as the reference to Jacob’s ladder in Joh_1:51 (see below) is certain. Perhaps the scene took place on the very spot which tradition assigned for the wrestling of Jacob. This would give additional force to the passage. Comp. my History of the Apostolic Church, p. 388.—P. S.]
The reason why Nathanael is called a genuine Israelite, is his freedom from falsehood. In the Jewish nature there was much guile [as it was the characteristic fault of Jacob, the supplanter.—P. S.]; in the Israelite temper and the lively character it unfolded, there was no guile. [There is an allusion in the name to יָשָׁר, straight, upright, righteous, the very reverse of the meaning and natural characteristic of Jacob, comp. Num_23:10.—P. S.] Meyer’s reference of the expression to the description of Jacob in Gen_25:27 [אִישׁ תָּם, LXX. ἄπλαστος, Aquila: ἁπλοῦς Symmachus: ἅμωμος] is not of decisive importance. Christ perceived the man without guile by spiritual distant sight, as Discerner of the heart; an advance, therefore, on the miraculous knowledge of Peter.168 The frankness with which Nathanael expressed his prejudice against Nazareth, quite agrees with the judgment of the Lord. [The guilelessness of Nathanael must not be pressed too far and identified with sinlessness; on the contrary, it implies a readiness to confess sin instead of hiding it (comp. Psa_32:1-2). It furnished, as Trench remarks, a kindly soil in which all excellent graces will flourish, but did not supersede the necessity of the divine seed, out of which alone they can spring. Augustine: “Si dolus in illo non erat, sanabilem illum judicavit medicus, non sanum.”—P. S.]
Joh_1:48 (49). The question of Nathanael: Whence knowest thou me? [Πόθεν με γινώσκεις] is a new feature of the straightforward, clear character. He does not hypocritically decline the commendation; he does not proudly accept it; but he wishes to know whereon it is founded. He expresses himself evidently as surprised, but not as overcome; hence as yet without the title Rabbi. According to Jewish etiquette, no doubt, uncivil.
When thou wast under the fig-tree.—According to Meyer, Philip cannot have found him under the fig-tree (as the Greek fathers and Baumgarten-Crusius suppose), but in another place; neither the πρὸ τοῦ φωνῆσαι, nor the ὄντα ὑπό, etc., would have force. But if the mood of Nathanael under the fig-tree was the characteristic thing, Philip might have oven found him still there, without the significant element of the Lord’s expression being invalidated thereby. Again, according to De Wette and Meyer, the word of Jesus is intended to indicate only a miraculous vision of the person of Nathanael (beyond the range of natural sight), not a look into the depth of his soul. But in this case Jesus would not have answered the question of Nathanael at all. Jesus must have seen something in the spiritual posture of Nathanael under the fig-tree, which marked the person as the Israelite without guile. “As the Talmud often speaks of Rabbins who pursued the study of the law in the shade of fig-trees, most persons think of a similar occupation here.” Tholuck. According to Chrysostom and Luther, Nathanael was probably occupied with the very hope of the Messiah.
[Trench also remarks that our Lord must refer here to earnest prayer, some great mental struggle, or strong temptation which took place in Nathanael’s soul while sitting under the fig-tree; for this of itself was a common occurrence among Israelites (1Ki_4:25; Mic_4:4; Zec_3:10). Wordsworth and Alford find in ὑπό with the accusative (ὅντα ὑπὸ τῆν συκὴν instead of ὑπὸ τῇ συκῇ) an indication of retirement to the fig-tree as well as concealment there,—probably for purposes of meditation and prayer. It implies: when thou wentest under the fig-tree and while thou wert there.—P. S.]
Joh_1:49 (50). Rabbi, thou art the Son of God.—In joyful certainty Nathanael now gives threefold expression to his hitherto reserved acknowledgment. First, Rabbi, the title, for even this most just due he had not before paid; then, Son of God, because he showed the divine power of the Heart-Searcher to look upon the soul; then, King of Israel, that is Messiah. There is at the same time an extremely fine return of the commendation: An Israelite without guile; Thou art the King of the Israel without guile, that is, my King. Though the ideas Christ and Son of God have become more or less interchangeable, yet it makes a difference whether the confession of the Messiahship precedes that of the divinity, or the reverse. Nathanael reasons from the Son of God, who demonstrated Himself to him, to the Messiahship.
[The title the Son of God, was a rare designation of the Messiah, derived from Psa_2:5; Psa_2:12 (comp. Isa_9:6), and is so used by Peter, Mat_16:16, the disciples in the ship, Mat_14:33, Martha, Joh_11:27, and the high priest, Mat_26:63. It signifies the divine nature, as the titles the Son of Man, and the Son of David, signify the human nature of the Messiah. (See Excursus after Joh_1:51). This is evident from the hostile indignation of the Pharisees and Scribes at our Lord when He claimed to be the Son of God (Joh_5:18; Joh_10:30-39). It is, of course, not to be supposed that Nathanael or any of the disciples had, during the earthly life of Christ, a clear insight into the full meaning and metaphysical depths of the expression, but their faith, based upon the glimpses of the O. T.169 and the personal knowledge of our Lord, contained more than they were conscious of, and anticipated the dogma.—P. S.]
Joh_1:50 (51). Because I said unto thee—believest thou?—Not properly a question; still less an intimation of censure for a defective ground of faith (De Wette); but an expression of surprise that he so joyfully believes, upon a single token. Hence, too, a greater is then promised him.
Joh_1:51 (52). Verily, verily.—The Hebrew Amen. אָמֵך, from אָמַך, an adjective: sure, true, faithful; also used as a substantive and adverb. When a final word of devout acclamation, Deu_27:15-26; Psa_41:13; Psa_89:52, or of religious confirmation of one’s own word, Rom_9:5; Rom_11:36, it is a sentence: Ratum sit, ita sit. When an initial word, it is an adverbial protestation: verissime, certissime; put singly in Matth., Joh_5:18; Joh_16:28 (Luk_9:27 ἀληθῶς), and Luke. In John double: Joh_3:3; Joh_5:19; Joh_8:51; Joh_12:24; Joh_14:12; Joh_21:18. Substantively: Amen, 2Co_1:20; the Amen, Rev_3:14.—That the Hebrew word was early familiar in Christian worship, is evident from the fact that John does not explain it. In modern times even a small sect has gathered upon the consecrated word, called the Amen church.170 For the first time here, the word of the most solemn asseveration. “Only in John, and only in the mouth of Jesus, hence the more certainly authentic.”
[The Synoptists use the single Amen more than 50, John the double—25 times, even in parallel passages, as Mat_26:21; Mat_26:34; Joh_13:21; Joh_13:38. Bengel explains the repetition in John from the fact that Christ spoke both in His and in the Father’s name. Probably it is a more emphatic assertion of the superiority of Christ above all preceding prophets. The double Amen could with full propriety only be used by Him who is the personal truth (Joh_14:6), the Amen (Rev_3:14), the God of Truth (in Hebr. Amen, Isa_65:16), and in whom all the promises of God are Yea and Amen (2Co_1:19).—P. S.]
I say unto you: to the little company of disciples now already collected. [This formula “I say unto you” differs from the “Thus saith the Lord,” as Christ differs from all the prophets: He is the truth itself and speaks with divine authority His own word; they are only witnesses of the truth and speak the Word of God in the name of God.—P. S.]
(Henceforth) ye shall see heaven opened.—[This prospect to the public life of Christ, and uninterrupted communion between heaven and earth in and through Him, is an eminently fit conclusion of this chapter. Whether we retain ἀπ άρτι (ἀπ’ ἄρτι) or not, the beginning of His public ministry and the first recognition of His Messianic dignity is meant, as the starting-point of an unbroken communion between God and man, and an exchange of divine grace and human prayers. The open heaven is here, as in the baptism of Christ, a symbolical expression for the ever present, help and grace of God (comp. Gen_28:10-17; Eze_1:1; Mat_3:16; Acts vii. 17; Joh_10:11); while the closed heavens signify the absence of divine help or the impending judgment of God (comp. Isa_64:1). The participle ἀνεωγότα implies the act of opening, and the fact that before Christ the heaven was closed. Bengel: “aperlum, præteritum, proprie, Mat_3:16, et cum continuatione in posterum,” Joh_3:13; Act_7:56; Rev_11:12.—P. S.] The expression is evidently suggested by the word concerning the Israelite without guile, and the description of Christ as the King of Israel; and stands related to that dream of Jacob, in which his higher Israel-nature decisively came forth (Gen_28:12), though he did not receive the honorable title of Israel until a later time.171 The first Israel saw heaven open; but only in dream, only for a while; the ascending and descending of the angels were assisted by a ladder; the Lord stood above the latter in the heavens; and the vision vanished away. Yet the living intercourse between heaven and earth, between God and man, had announced itself and opened in the old theocracy, and was now gloriously to complete itself. The expression can by no means be limited to actual appearances of angels in the life of Jesus [at His birth, in the garden of Gethsemane, at the resurrection and ascension] (Chrysostom and others), nor to His working of miracles (Storr); yet these points are not (according to Meyer) to be set aside, since they are phenomena peculiar to the New Testament intercourse between heaven and earth. On the other hand, the angels are no more to be reduced to personified divine powers (as by De Wette),172 than the divine powers to angels (as by Hofmann).173 Meyer rightly emphasizes the terms henceforth (ἀπ άρτι) and ye shall see (ὄψεσθε); they show that it is the total Messianic revelation in its actual operation, which is spoken of, and that this is represented in figurative language. The expression, however, is not exactly symbolical, inasmuch as, in a spiritual sense, heaven is really opened, and the living personal intercourse between the Father and the Son also becomes manifest in manifold angelophanies, voices, and spiritual revelations. “The ἀναβαίνοντες stand first in the Old Testament also [Gen_28:12]; we might, as in fact Philo does (De Somniis, p. 642), think of the reciprocal actings of human wants and prayers and divine powers; but the former are never called messengers of God. More correctly: They return to heaven to receive new commissions.” Tholuck. If we consider that Christ is the incarnate Angel of the Lord, we may refer the ascending unquestionably to His high-priestly intercessions, works, and sacrifice, the descending to the gradual unfolding of the riches of His kingly glory. Luther: “Now are heaven and earth become one thing, and it is just as if ye sat above, and the gentle angels ministered to you.” Calvin: “Quum prius nobis clausum esset regnum dei, vere in Christo apertum fuit,….ut simus cives sanctorum et angelorum socii.” For other explanations see Tholuck, p. 102.
[We must here dismiss the notions of space. The incarnate Son of God is the bond of union, the golden clasp between earth and heaven, the mediating centre of all intercourse with God. Where He is, there is heaven and there are the angels, who ascend from Him as the starting-point, and descend upon Him, as the termination point. He spoke while He was on earth, others wise we would expect the reverse order. From the incarnate Saviour as the Alpha and Omega, this spiritual communion with heaven proceeds upon all believers. Ryle weakens the force of the prediction by confining it to the time of the future advent; this is sufficiently refuted by henceforth,—P. S.]
Upon the Son of Man.—In John as well as in the Synoptists Christ designates Himself by this term. See Comm. on Matth, Joh_8:20. “Undoubtedly the precedent in Daniel has suggested the language in the Revelation, Joh_14:14; Joh_1:13, in which latter is also μετὰ τ. νεφελῶν; and those like passages, in which the Redeemer is mentioned as appearing ἔπὶ τ. νεφελῶν, ἐν δόξῃ, in His Messianic and judicial glory, Luk_21:27; Mat_26:64; Mat_16:28; so, therefore, Chemnitz, with the joint conception of the humilitas taken from the passages in Ezekiel; Beza, Scholten, Lücke.” Tholuck. Yet the fact that the Lord applied this name to Himself, and that the people did not recognize it as a designation of the Messiah, Joh_12:34, itself very plainly shows that the phrase was not current as a Messianic phrase of the Jewish theology, though after the example of Daniel the term itself appears in the book of Enoch and in 4 Esdras, as well as, among the Rabbins, the expression: “He that cometh in the clouds.” The fact that the Apostles abstain from the phrase, Tholuck explains from Heb_2:6; that is, because the term referred to the humiliation of the Son of God. As to Hofmann’s hypothesis (Schriftbeweis, II. p. 51) see Tholuck, p. 104. Hofmann lays stress on the point that the phrase in Daniel is not: The Son of man, but: One like a son of man. This manner of interpretation would require that the Old Testament prophecy everywhere have the New Testament idea and phraseology pure and simple, in order to have them at all. Strangely Tholuck thinks the tracing of the expression to Daniel excludes the interpretation proposed by Herder: Man κατ’ ἐξοχήν, the pattern man; that according to this by a son of man must strictly be understood a man who shares the lot of actual mankind, as in Num_23:19; Job_25:6. And why not? Christ, as the second man, the Son of mankind, 1Co_15:47, is as well in His suffering the heir of its judgment, as in His work the heir of its righteousness of faith, and assuredly for this very reason the Son of Man, the supernatural bloom of the race, because He is the Son of God. Luthardt too thinks this latter idea, which he likewise gives, must be vindicated against the derivation of the name from the book of Daniel. But the vision in Daniel must after all have an idea. And it is sufficiently clear why Jesus chose this particular term from Daniel to designate Himself.
[Excursus on the Meaning of the Title “The Son of Man.”—The designation of Christ as the Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου), occurs in this chapter, Joh_1:51 (John 1:52) for the first time, and in the mouth of Christ; while the corresponding title, the Son of God (ὁ υἱὸς τοῦ θεοῦ), occurs first Joh_1:49 (Joh_1:50), in the mouth of a disciple (Nathanael), but had been previously applied to Christ by God in His baptism (Mat_3:16), and by Satan, hypothetically, in the temptation (Mat_4:3; Mat_4:6). The former is found about eighty, or, deducting the parallels, fifty-five times in the Gospels, and is only used by our Lord Himself, except in three cases, viz., once by Stephen when he saw “the heavens opened, and the Son of Man standing on the right hand of God,” Act_7:56 (in allusion probably to Mat_26:64), and twice by the apocalyptic seer, Rev_1:13; Rev_14:14, with obvious reference to Dan_7:13-14. Bengel (on Mat_16:13) urges the circumstance as very significant that Christ, during His earthly life, was never called the Son of Man by anybody but Himself. His followers called Him the Son of David (the Messiah), or the Son of God. The title the Son of God is used sometimes by Christ Himself, but mostly by the Apostles and Evangelists. Christ could use both designations with equal propriety, but He preferred the title of humility and condescension which identifies Him with the human race, while the Apostles chose the title of honor and dignity which exalts Him far above men. The one signifies in general the true humanity, the other the true divinity of Christ, both together give us the full idea of the God-Man (θεάνθρωπος). Both titles are generic. In both titles, when applied to Christ, the definite article is nearly always employed. He is not simply a son of man among other men, nor a son of God on a par with the children of God, but He is emphatically and in a unique sense the Son of Man, and the Son of God. The definite article is as significant in one case as in the other, and suggests a distinction as well as a resemblance.
The appellation the Son of Man, when used by Christ of Himself, cannot, like the corresponding Hebrew בֶּן־הַאָדָם, or בֶּן־הַאָדָם be simply a poetic designation of man in general, in which sense νἱὸς ἀνθρώπου (without the article) is used Heb_2:6 (in a quotation, however, from the Messianic Psalms 8.), and υἱοὶ τῶν ἀνθρώρώπων, Eph_3:5. It cannot be supposed for a moment that Christ should have used this term so often of Himself as a mere circumlocution for the personal pronoun. Nobody speaks of himself in this way. In the Saviour’s native dialect, the Syriac, Bar nosho, the son of man, is man generically; the filial part of the compound denotes the identity and purity of the generic idea. This leads to the correct interpretation, as above indicated.
Nor does the title, as many suppose (e.g., Justin Martyr, Tertullian, De Wette, Tholuck), express exclusively the humiliation and condescension of Christ, but it denotes at the same time, and chiefly His elevation above the ordinary level, and the actualization, in Him and through Him, of the ideal standard of human nature under its moral and religious aspect, or in its relation to God, (Bengel,174 Schleiermacher, Olshausen, Neander, Hengstenberg, Trench, Liddon,175 Godet,176 and others).
Christ Jesus is the centre of the unity of mankind, the recapitulation of humanity, as Paul profoundly indicates (Eph_1:10), and as Irenæus taught. He is the true seed of the woman, the second Adam (Romans 5. and 1 Corinthians 15.), who more than restored what the first Adam lost. He fulfils and closes the preceding, and controls the succeeding, history of our race. All men, even the best and the greatest, have their weaknesses and defects, and reflect only a fragment of the idea of humanity. Once in history, and once only, there was born a man who represents humanity in its purity without the demoniac adulteration of sin, and its universality without the limitations of race and nationality. Christ felt more humanly, spake more humanly, acted, suffered and died more humanly than any man before or since His coming. Every word and act of His appeals to universal human sympathies and calls out the moral affections of all without distinction of race, condition, and degree of culture. He is the only ἀληθινὸς ἄνθρωπος (as Philo called the Logos), the Urbild, the archetypal or model Man, the King of men, and “draws all men” to Him. He could not have been so perfect a man without being also divine.
This interpretation of the title Son of Man, suggested grammatically by the use of the definite article, is confirmed historically by the origin of the term, according to the usual acceptation, in Dan_7:13 f., where it signifies the Messiah in His heavenly glory, as the head of a universal and eternal kingdom,177 and perhaps also in Psalms 8. where man is represented in his ideal destination with reference to the Messiah as the true and perfect head of humanity (comp. Rom_5:12; 1Co_15:27; Heb_1:2-8). The Son of David was likewise a designation of the Messiah (Mat_9:27; Mat_15:22; Mat_12:23; Mat_21:9; Mat_22:41 ff.), but is not so significant, as it represents Christ, only as the flower and crown of the house of David, not of the whole human family. Our view commends itself, moreover, at one as the most natural and significant, in such passages as, “Ye shall see the heaven open, and the angels of God ascending and descending upon the Son of Man” (Joh_1:51); “He that came down from heaven, even the Son of Man who is in heaven” (Joh_6:53); “The Son of Man shall come in the glory of His Father;” “The Son of Man is come to save” (Mat_18:11; comp. Luk_19:10); “The Father hath given Him authority to execute judgment also, because He is the Son of Man” (Joh_5:27). Even those passages which are quoted for the opposite view, receive, in our interpretation, a greater force and beauty from the sublime contrast which places the voluntary condescension and humiliation of Christ in the most striking light, as when He says: “Foxes have holes, and birds of the air have nests; but the Son of Man hath not where to lay His head” (Luk_9:58): or, “Whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many” (Mat_20:27-28). Thus the manhood of Christ, rising far above all ordinary manhood, though freely coming down to its lowest ranks, with the view to their elevation and redemption, is already the portal of His Godhood. Comp. my treatise on the Person of Christ, Boston, 1865, pp. 113 ff., from which I have transferred a few sentences.—P. S.]
DOCTRINAL AND ETHICAL
1. The greatness of the Baptist and the majesty of Christ appear in John’s pointing his disciples to Christ, and Christ’s attaching the best of them immediately to Himself. In these disciples of John the spiritual perfection of the work of the Baptist is seen.
2. It is remarkable, that the first disciples of John who followed Christ, followed Him upon the repeated testimony of the Baptist: Behold the Lamb of God. The testimony to the præ-existence and glory of Christ does not convince the rulers of the Jews; this testimony which shows a future full of suffering for Christ convinces the disciples of John who here come to view. This of itself shows that they can never have shared the entirely crude, sensuous hope of the Messiah, in its hard, unspiritual form; much as they were still involved in sensuous expectations of a nobler sort.
3. Coming to Christ is here illustrated in every way. Prophetic testimony, office, word, points to him. Then brother brings brother, friend brings friend, towhsman brings townsman. One comes with another, and one after another.
4. These first disciples stand the decisive test-question, whether they seek something from Him, or seek Himself and all in Him. They seek Him, and when they exclaim: We have found the Messiah, they mean: We have found—absolutely.
5. In keeping with this prominence of the personality of Christ, He manifests His glory first in miracles of pure knowledge with the most varied insight into the dark depths of personal life. Thus in our text He sees through, in particular, Peter and Nathanael, and at the close of the chapter the Evangelist celebrates Him as the knower of hearts. So afterwards He reads Nicodemus, the woman of Samaria, Judas, the people, etc.
6. The manner in which the Evangelist John, with delicate modesty, has here interwoven the story of his own calling with the gospel history, reminds us of the similar manner of Matthew (Joh_9:9); and these two analogies might lead us to presume that Mark (Mar_14:51-52) and Luke (Luk_24:13-35) have done likewise. See the exegesis, Joh_1:35. Christianity, in the light of the person of the Lord, brings to view and into play the worth and warrant of all the personages purified by Him. But evidently these great, sanctified delineators of the life of Jesus and the facts of redemption have wrought in with the utmost modesty their own names, for the most part only by hints in any part of their picture.
7. In this place Israel meets us in its purity, and doubtless is made prominent in its higher import, because the Evangelist sees himself further on compelled to exhibit Judaism so strongly in its hatred of the truth.
8. Christianity, an open heaven over open eyes, and a revelation of ever new and ever greater glories of the Lord, first in His life, then in His church, because divinity is become one with humanity in Christ, and this life communicates itself through the Holy Ghost to believer.
HOMILETICAL AND PRACTICAL
On both histories together (Joh_1:35-51). The exuberant beginning of the Church of Christ: a. Its going forth out of the Old Testament; b. Its rising into the New.—The Israel of the Old Covenant, and the Israel of the New.—The effect of the testimony of John: residing (1) in the perseverance (repetition) and emphasis of it; (2) in the matter of it (the Lamb of God).—Three unique days in the kingdom of God (the next day, etc.).—Christ the Lamb of God.—The coming of the disciples to Jesus, a type of our coming to Him.—How quickly Christ and His elect recognize and meet each other.—The spring seasons of the kingdom of heaven.—The unity and the diversity of the Lord’s ways of calling His disciples.—“We have found!”—Working for the Lord.—Christ the heart-searcher.—The three great proofs of the Messiah: (1) From the Old Testament (Moses and the prophets, closed up by John the Baptist); (2) from Christ’s representation of Himself; (3) from the experience of the disciples.
On the first history (Joh_1:35-43). The first two disciples of Jesus: John and Andrew.—The two decisive questions: What seek ye? and, Rabbi, where dwellest thou?—The invitation of Christ: “Come and see,” in its permanent import.—The first word of the Lord and His last respecting Peter, according to the Gospel of John.—How the natural brotherhood becomes transfigured in the spiritual.
On the second history (44–51). Philip and Nathanael, or friendship in its relation to the kingdom of God: (1) Its destination for it; (2) its glorification in it.—Honorable prejudice, and how it is overcome by the facts of experience.—The word of the disciple: “Come and see;” an echo of the word of Jesus: “Come and see.”—The preaching of Philip: (1) Infinitely difficult: the connection of the name of Messiah, of whom Moses in the law and the prophets did write, with Jesus of Nazareth, the son of Joseph; (2) perfectly decided: We have found Him! (3) Irresistibly confirmed: Come and see!—One of the rare commendatory words of Christ, on a most rare occasion: (1) Bestowed upon a man who spoke contemptuously of His birth-place; was prepossessed against Himself; had, immediately after an hour of earnest devotion, fallen again under a prejudice; (2) and bestowed for the very reason, that he was without guile.—“An Israelite without guile:” In all nations, as in all men, the essential permanent nature and destiny must be distinguished from the corruption of it (the true Israelite from the false Jew; the intellectual German from the dreamy German; the open, frank Frenchman from the insolent Frenchman, etc.; Peter the rook from Peter the shaken reed, etc.).—The threefold homage of Nathanael: (1) Rabbi (which he had owed from the first); (2) Son of God (which he had denied Him); (3) King of Israel (with which he submits to Him as an Israelite without guile).—Christianity an open heaven over the open eyes and hearts of believers.—The ascending and descending angels; or, the intercourse between heaven and earth, a reciprocity of personal vital functions between the Father and Christ, Christ and His people, the church triumphant and the church militant.—Open hearts, a foretokening of the open heaven (Christ’s look into the soul of Nathanael, a foretokening of all the wonders of revelation).
Starke: Preachers must repeat a thing often for the sake of those weak in faith.—Quesnel: To enforce industriously the all-sufficient sacrifice of Jesus Christ, a main duty of the servant of God.—Here the Lord begins to collect a little church, to which John has given up his disciples.—Jesus calls and draws men to Himself; yet without violence.—Zeisius: Experience in spiritual things gives great certainty and firmness in faith.—Regenerate Christians acquire a new name, which no man knows.—Osiander: Every one who truly believes in Christ is a rock, against which all the gates of hell are powerless.—Quesnel: Judge of divine things not by outward appearance, nor under human prejudice.—Zeisius: Uprightness is pleasing to the Lord, 1Ch_29:17.—The omnipresent eye of the Lord.—The opening of heaven the opening of a way whereby the heavenly riches course to the earth, and free way (access) is given from earth to heaven.—Relation of the descending and ascending to the humiliation and exaltation of Christ (?).—Christ the ladder to heaven.
Braune: The voice of the preacher prepared the way for Him; in the company of the preacher He must find His first adherents.—The anticipating friendliness of Jesus.—The blessedness of a Christian is ungrudging, and would communicate itself to all the world.—But why the ascending (of the angels) first, the descending after? Because intercourse between heaven and earth is not now first beginning, but has already begun (above all the Angel of the Lord has come down in the flesh).—Gerlach: It seems that John the Baptist always spoke in short, weighty sentences, which he often repeated and deeply impressed.—The Son of God, the King of Israel, Psalms 2.—Lisco: Jesus finds disciples through the testimony of His herald (and here the first two); Jesus finds disciples through the testimony of those who have come to know Him (and here probably again two: Peter and James the elder); Jesus finds disciples through the immediate call of His own word (here the last two). Yet, in the wider sense, (1) the office of the herald, (2) the joint witness of the disciples, (3) the call of Jesus run through the whole formation of discipleship.—The best counsel against all errors: Come and see!—Heubner: The whole service of the teacher consists in pointing to Christ; no man can take the place of Christ, but human aid can help to find Him.—Jesus’ turning, a powerful stroke on the heart; Jesus’ look, an attracting power.—What seek ye? a question which Jesus puts to every one who comes to Him.—The open hearts went straight forward.—There is a great difference between mediate and immediate acquaintance with Jesus.—The more like Jesus, the more inexhaustible a man is.—The more one is conversant with Jesus, the more he finds in Him. In other men one is often disappointed; in Jesus every expectation is exceeded.—Albertini: How does the Saviour enlist disciples?—Schleiermacher: The meeting of Christ and His disciples an example for us in forming earnest social relations.—The deepest corruption is the falsehood of man.—Through the Redeemer alone is made the bond between heaven and earth.
[Joh_1:51 (52). Luther: When Christ became man and had entered on His ministerial office and begun to preach, then was the heaven opened, and remains open; and has from that time, since the baptism of Christ in the Jordan, never been shut, and never will be shut, although we do not see it with our bodily eyes……Christ says this: ‘Ye are now heavenly citizens, and have your citizenship above in the heavenly Jerusalem, and are in communion with the holy angels, who shall without intermission ascend and descend about you.’—Archbishop Trench: Lord would indicate by these wondrous words that He should henceforward be the middle point of a free intercourse,
yea, of an uninterrupted communion, between God and man, that in Him should be the meeting place of heaven and of earth (Eph_1:10; Col_1:19); which should be no longer two, as sin had made them, separated and estranged from one another, but one, now that righteousness had looked down from heaven, and truth had flourished out of the earth. And this, the glory of Christ, they, His disciples, should behold, and should understand, that they too, children of man, were by Him, the Son of Man, made citizens of a kingdom which, not excluding earth, embraced also heaven, From earth there should go up evermore supplications, aspirations, prayers,—and these by the ministration of angels (Rev_8:3-4), if some still want a certain literal fulfilment;—from heaven there should evermore come down graces, blessings, gifts, aid to the faithful and punishment for them that would hurt them (Rev_8:5; Act_12:7; Act_12:23). Heaven and earth should hence forward be in continual interchange of these blessed angels,
‘And earth be changed to heaven, and heaven to earth;
One kingdom, joy and union without end.’
—Bonaventura: The heavenly ladder was broken in Adam, and repaired in Christ.—There is a beautiful hymn on Jacob’s ladder, as a symbol of communion with God, by Mrs, Sarah Flower Adams, John 1848:
“Nearer, my God, to Thee.”
—P. S.]
Footnotes:
[146]Joh_1:38.—[Lit.: (And) Jesus having turned, and seen them following, saith to them, δέ after στραφείς is omitted by Tischend. (VIII. ed.), but retained by Tregelles, Alford, Westcott.—Tischendorf, Alford and others divide Joh_1:38 into two, commencing Joh_1:38 with τί ζητεῖτε; hence the difference of verses to the end of the ch.—P. S.]
[147]Joh_1:39.—[The text. rec. reads ἴδετε, see, in conformity with ἔρχεσθε and with Joh_1:47 : ἔρχον καὶ ἴδε. Meyer, Alford, Tregelles, Tischendorf, Westcott, adopt ὄψεσθε, which could be more easily changed into ἴδετε than substituted for it.—P. S.]
[148]Joh_1:39.—[Text. rec. omits οὖν, which is supported by א. A. B. C. L., etc., Tischendorf, Tregelles, Alford, Westc.—P. S.]
[149]Joh_1:38.—[Μἐνειν is used here and twice in Joh_1:39, and there is no need of varying the transl., as in the E. V.—P. S.]
[150]Joh_1:39.—[The best authorities omit δέ after ὥρα. There should be a full stop after day. If the δέ of text. rec. be retained, it should be translated and instead of for.—P. S.]
[151]Joh_1:41.—[The text, rec. πρῶτος, referring to Ἀνδρέας (he before any other), is supported by א.* L. Epiph. Cyr., etc., and adhered to by Meyer, Lange and Tischendorf (ed. VIII), while Lachmann, Tregelles, Alford and Westcott, on the authority of א.c A. B. M. Orig, give the preference to πρῶτον, which would mean (adverbialiter) either first (before he found another) or (assuming an error of the transcriber for πρωΐ) early (hence the Itala: mane). But the change of ς in ν is easily accounted for by the following τόν.—P. S.]
[152]Joh_1:42.—Cod. B. reads Ἰωάνου [other authorities, Ἰωάννου, with double ν], so Lachmann; Cod. L. 33, and some versions, Ἰωάννου. The same authorities give the same in Joh_21:15; Joh_21:17, and besides codd. C. and D. interchange Ἰωάνου and Ἰωάννου. The Recepta [Jona, or better, Jonas] is supported primarily by Mat_16:17, where all authorities read Ἰωνᾶ. Lücke observes: The less usual Ἰωνἄ might easily be confounded with the Ἰωάνου or Ἰωάννου more current among the Greeks. Meyer supposes that John gave the form Ἰωάνης to the name, whence it became the more usual Ἰωάννης. [Cod. Sin. Tregelles, Tischendorf, Alford, Westcott and Hort read Ἰωάννου, or the same with one v. Ἰωνἄ is a correction from Mat_16:17. Ewald, on the contrary, thinks that the reading Johannes here and John 21 originated in a mistake. He reads σύ ει̇͂, etc. as a question: Du bist Simon Jona’s Sohn?—P. S.]
[153]Joh_1:42.—[For information on the meaning of Cephas, Petros, Petra, see my long annotation to Lange on Mat_16:17, p. 293, Text. Note3.—P. S.]
[154]Joh_1:43.—[τῇ ἐπαύρον, as in Joh_1:35; Joh_1:29. The E. V. needlessly and carelessly varies here the translation three times: the next day (Joh_1:29), the next day after (35), the day following (43).—P. S.]
[155]Joh_1:43.—After ἠθέλησεν the Recepta hasὁ Ἰὴσοῦς. “Beginning of a church lesson.” [Omitted by Tischend., Treg., Alf., Westc.—P. S.]
[156]Joh_1:45.—[Lit. Jesus, the son of Joseph, the one from Nazareth (or who is from Nazareth), or Jesus, Joseph’s son, from Nazareth, Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ.—P. S.]
[157]Joh_1:51.—The ἀπάρτι is wanting in Codd. [א.] B.L., and in considerable versions; omitted in Tischendorf and Lachmann. [Treg., Alf., Westc. and H.] It was doubtless dropped because it seemed unsuitable to the words following, which were taken for actual angelic appearances. [On the other hand, it may have been inserted from Mat_26:64. Alford.—P. S.]
[158]Joh_1:51.—[The Engl. Vers., also the Greek text of Tregelles, and Westcott and Hort number but 51 verses, but the Vulgate, Lachmann, Tischendorf, Alford, Luther’s Vers, Lange, etc., number 52. The difference in the counting begins at Joh_1:38.—P. S.]
[159][Οψεσθε instead of ἴδετε, see Text. Note 2. Ewald infers from the reading ὄφεσθε, without sufficient reason, that the place of lodging was at some distance.—P. S.]
[160][Augustine: Quam beatum diem duxerunt, quam beatam noctem! Quis est, qui nobis dicat, quæ audierint illi a Domino?—P. S.]
[161][Ewald maintains that John at Ephesus followed the computation which now prevails with us, so that here and Joh_19:14 the hours before noon are meant, but in Joh_4:6 and Joh_4:52 the hours of the afternoon.—P. S.]
[162][The allegorical interpretations of Son of Jona (Jonas) or Barjona (Mat_16:17), based upon the characteristics of the dove, viz., man of purity, or man of weakness (as contrasted with man of rock), etc., have no proper foundation, since the received text Ἰωνἄ, (which is a correction from Mat_16:17) must give way to the far better authenticated reading Ἰωάννης or Ἰωάνης (see Text. Notes 7), In Joh_21:15-17, according to the best critical authorities, Christ addresses Peter: Σίμων Ἰωάννου (Johannis in the Vulg.). In conformity with this reading, Jona or Jonas in Barjona, Mat_16:17, must be regarded not as the name of the prophet Jonas (from יוֹנהָ, dove) but as a contraction of Joana or Jehoanan (יחוחנן), John, i.e., Jehovah is merciful (comp. the German Goltlieb, the Greek Theodore). Hence Barjona would mean son of grace rather than son of the dove. I expressed this view in a note on Matthew, p. 295, and find it now confirmed by the authority of so good a Hebrew scholar as Hengstenberg, Com. on John , 1. p. 111.—P. S.]
[163][So also Meyer against Baur and Scholten: “In Mat_16:18 the former bestowal of the new name on Simon is presupposed, confirmed and applied.” In giving new names, Christ acts with the authority of Jehovah in the O. T. when He changed the name of Abram into Abraham, Jacob into Israel, etc. Comp. Hengstenberg.—P. S.]
[164][On the character of Peter see Schaff’s History of the Apostolic Church, N. Y. ed., pp. 348 ff.].
[165][His name and other Greek names of native Jews (Peter, Stephen, Nicanor, Timon, comp. Act_6:5, etc.), and the use of the Greek by all the apostles prove the wide spread of the Greek language, manners, and customs since the conquest of Alexander the Great, which prepared the way for the spread of the gospel.—P. S.]
[166][Double names were quite common in Palestine. The identity of Nathanael (נְתַנְאֵל=God gave, the gift of God) and Bartholomew (כִּר תַּלְמַי, i.e., Son of Talmai) did not suggest itself to any of the fathers (Chrysostom and Augustine exclude Nathanael from the list of the Apostles), but is now (perhaps since Rupert of Deutz in the 12th century, as Trench supposes) almost generally admitted for the following reasons: 1) Nathanael is here in his vocation coördinated with Apostles. 2) After the resurrection he appears in the company of Apostles, some being mentioned before, some after him. Joh_21:1; Joh_2:3) John never names Bartholomew, the Synoptists never mention Nathanael. 4) Bartholomew is no proper name, but simply a patronymicum. 5) The Synoptists in the catalogues of the Apostles (Mat_10:3; Mar_3:18; Luk_6:14), name Bartholomew in connection with Philip, with whom Nathanael is associated by John in our passage. Wordsworth denies the identity and approvingly quotes Augustine, who assigned as a reason why Nathanael was not called to the Apostolate, that he was probably a learned man skilled in the law. But this reason would exclude Paul likewise.—P. S.]
[167][Trench, l. c., p. 69, takes the question: “Can there any good thing come out of Nazareth?” as having the same sense with the later objection: “Shall Christ come out of Galilee,” instead of Bethlehem (Joh_7:41-42; Joh_7:45) and finds in any good thing a reference mainly to the Messiah. Similarly Hengstenberg.—P. S.]
[168][Trench, l. c. John 73: “Christ read, as often as He needed to read, not merely the present thoughts, but also so much as He desired of the past histories, of those who came in contact with Him; and this He did not merely by that natural divination, that art of looking through countenances into souls, interpreting the inner life from the outward bearing, which all men in a greater or less degree possess, and He doubtless in the largest measure of all (Isa_11:3); but ‘in his spirit’ (Mar_2:8), by the exercise of that divine power, which was always in Him, though not always active in Him. It was thus, for example, that He read the life-story of that Samaritan woman (Joh_4:17-18 : comp. Joh_5:14); where it is impossible to presume a previous acquaintance; it was thus far most probably in the instance before us.”—P. S.]
[169][Hengstenberg (I. 126): “The O. T. teaches most definitely that the King of Israel, the Messiah is exalted far above the human level. This doctrine is contained in the very Psalm, in which both designations of the Messiah, as King and as the Son of God, occur, Psa_2:6-7, and from which these designations are derived.”—P. S.]
[170][There is a branch of rigid Mennonites in Pennsylvania who call themselves Amish or Omish (a corruption of Amenites), but this name is sometimes derived from a Swiss clergyman, Jacob Amen, in the 17th century, who had a dispute on minor points with another Mennonite, John Heisly.—P. S.]
[171][The allusion to Jacob’s vision of the ladder is generally admitted by commentators. Augustine: Cujus nomine te appellavi, ipsius somnium in te apparebit. (Comp. his Tract. VII. in Joh. Ev.). Grotius: Quod ibi in somnio vidit Israel, idem vigilans visurus dicitur verus Israelita. Bengel: Vidit tale quid Jacob, Gen_28:12; quanta magis Israelitæ veri in N. T. Alford: “The words have a plain reference to the ladder of Jacob, and imply that what he then saw was now to receive its fulfilment: that He, the Son of Man, was the dwelling of God and the gate of heaven, and that through Him, and on Him in the first place, was to descend all communication of help and grace from above.” Trench: “What Israel saw, the true ‘Israelite’ shall behold the same; yea, what one saw but in a dream, the other shall behold in waking reality; and more and better even than this; for then God was a God far off; the Lord stood above the ladder and spoke from heaven; but now standing at its foot, He speaks as the Son of Man from earth, for now the Word has been made flesh; and the tabernacle of God is with men.”—P. S.]
[172][Or preachers of Christ, as Augustine explains angels in this passage (Tract. VII. § 23).—P. S.]
[173][Hengstenberg likewise takes a comprehensive view of the passage, as including the angels proper and all other mediums of divine communication.—P. S.]
[174][Bengel (Mat_16:13): Unus hic nempe homo est, quem Adamus, post lapsum, ex promissione expectavit pro tota sua progenie; ὁ δεύτερος secundus, quem omnis prophetia V. T. indigitavit, qui totius generis humani jura et primogenituram sustinet, et cui uni quod humani nominis nos non pœniteat, debemus. Comp. his whole note on Mat_16:13, which Trench calls “a wonderful specimen of the close packing of matter the most interesting and the most important in his Gnomon.”]
[175][Lectures on the Divinity of Chirist, 1868, p. John 8 : “The title Son of Man does not merely assert His real incorporation with our kind; it exalts Him infinitely above us all as the representative, the ideal, the pattern Man.”]
[176][Com. I. John 340: “Il se dectarait non seulement un homme, un vrai hommc, mais le rejeton par excellence de la race humaine, lv’homme attendue, prévu, moralement nécessaire, le répresentant normal du type… Jésus trouve ainsi le moyen d’affirmer de lui-même tout ce qu’il y a de plus grand, tout en employment la forme la plus fraternelle et la plus humble. Son égalitité par, faite avec nous s’ exprime jusque dans le terme qui révèle sa superiorité absolue sur nous.”]
[177][“I saw in the night visions, and behold, one like the Son of Man—כְּבַר אֱנָשׁ, LXX: ὡς υἱὸς ἀνθρώπου, Vulg.: quasi filius hominis—came with the clouds of heaven, and came to the Ancient of days…and there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him,” etc. Comp. the words of Christ, Mat_24:30; Mat_26:64 : “Hereafter ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.” The allusion in the last two passages to the prophecy of Daniel can hardly be mistaken.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv35, 36, 38, 39, 40, 41, 42 John stood--"was standing," at his accustomed place.
John stood--"was standing," at his accustomed place.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv35, 36, 38, 39, 40, 41, 42 THIRD testimony of the Baptist to Jesus in the…
THIRD testimony of the Baptist to Jesus in the presence of two of his disciples, with the effects, 35-42.
35. John stood—Doubtless upon the banks of the Jordan, contemplating his sacred work.
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And two of his disciples—Our Evangelist gradually approaches the touching moment when Jesus was made known to himself; not however in the feeling of self-importance (for he delicately omits the mention of his own name) but of tender personal interest. That the unnamed disciple here is John himself, is evident froth his usual method of implying rather than mentioning himself by name.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv35–42 35–37. The Testimony of the Baptist to Andrew and…
35–37. The Testimony of the Baptist to Andrew and John
35. Again] Referring to Joh_1:29 : it should come second; The next day again John was standing.
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The difference between this narrative and that of the Synoptists (Mat_4:18; Mar_1:16; Luk_5:2) is satisfactorily explained by supposing this to refer to an earlier and less formal call of these first four disciples, John and Andrew, Peter and James. Their call to be Apostles was a very gradual one. Two of them, and perhaps all four, began by being disciples of the Baptist, who directs them to the Lamb of God (Joh_1:36), Who invites them to His abode (Joh_1:39): they then witness His miracles (Joh_2:2, &c.); are next called to be ‘fishers of men’ (Mat_4:19); and are finally enrolled with the rest of the Twelve as Apostles (Mar_3:13). See note on Mar_1:20.
Two of his disciples] One of these we are told was S. Andrew (Joh_1:40); the other was no doubt S. John himself. The account is that of an eyewitness; and his habitual reserve with regard to himself fully accounts for his silence, if the other disciple was himself. If it was some one else, it is difficult to see why S. John pointedly omits to mention his name.
There was strong antecedent probability that the first followers of Christ would be disciples of the Baptist. The fact of their being so is one reason of the high honour in which the Baptist has been held from the earliest times by the Church.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv35–42 (35) Again the next day after John stood.—Better, The…
(35) Again the next day after John stood.—Better, The next day again John was standing. The description is of a scene present to the mind, and by one of the two disciples (Joh_1:40). The “again” refers to Joh_1:29.
Two of his disciples.—There is no reason for thinking that these were absent on the previous day, and that the testimony is specially repeated for them. Rather it is that, in that band of disciples too, there is an inner circle of those who, because they can receive more, are taught more. They had heard the words before, it may be had talked together about them, at least in individual thought had tried to follow them, and now they have come to the Teacher again. Can we doubt what questions fill the heart or shape themselves in word? He had passed through their struggle from darkness into light. There is a Presence with them which he now knows, and before which his own work must cease. The passing voice is no longer needed now that the abiding Word has come. Can we doubt what his answer is?
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv35–42 Vers. 35-51. 3. The first disciples, and their testimony.
Vers. 35-51. 3. The first disciples, and their testimony.
Vers. 35-39. (1) John directs his own disciples to Jesus.
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On the morrow, again John was standing, and two from his disciples; implying that there were many others within hearing of his voice, or, at least, under his influence. The imperfect tense of the verb eisthkei suggests the idea that he was waiting for some fresh announcement, some providential event, to determine his course. The "again" refers back to ver. 29. Much must be read between the lines as to these disciples, their excited interest in the words already uttered by their master.
Vers. 35-40. The first gathering of disciples to Jesus.
We trace in these words the first beginnings of the Christian Church. It began with two disciples, Andrew and John; and the first disciples became the first preachers.
I THE BAPTIST"S RENEWED TESTIMONY TO CHRIST. "Behold the Lamb of God!
1. John and the Redeemer had now met for the last time; and the Baptist was already preparing for the change in their relative positions implied in the entrance of Jesus upon public life. "He must increase, but I must decrease.
2. His last testimony was but a repetition of his first testimony. "Behold the Lamb of God!
(1) This was but a little seed, but it had a mighty growth.
(2) The doctrine of Christ crucified is for every age the power of God to salvation.
(3) We need to repeat the same truth, perhaps in a different form, to produce the due effect of the gospel.
II THE EFFECT OF THIS RENEWED TESTIMONY. The two disciples of John "followed" Jesus. This was the decisive act that determined their destiny forever. The words of John excited their wonder, their admiration, their desire for further knowledge.
1. They seek a more intimate knowledge of Jesus. The Saviour, seeing them follow him, asked them, "What seek ye?" As he knew their hearts, the words were evidently spoken both to encourage and to stimulate to further inquiry. They answer, "Where dwellest thou?" They desired a private interview that they might have a deeper insight into his character and mission. They sought a Person rather than a gift.
2. The Lord fully gratifies their desire, and satisfies all their hopes. "Come and see.
(1) The interview was not postponed till the day after. The Lord bids them come at once. His salvation is a present blessing.
(2) It was a protracted interview. "They came and saw where he dwelt, and abode with him that day: for it was the tenth hour;" that is, ten in the forenoon.
(a) There was full time to satisfy all their doubts and answer all their questions.
(b) The day was a turning point in their lives; and therefore they fix with exactness the very limits of their stay with Jesus.
(3) The interview had a satisfactory result. The exclamation of Andrew to his brother Simon, "We have found the Messiah, which is, being interpreted, the Christ," attests the blessed discovery.
(a) The discovery of Jesus implied a previous seeking.
(b) It was unexpected.
(c) It was joyful.
(d) It was final.
III THE INTEREST AND IMPORTANCE OF ANDREW"S CHRISTIAN DISCIPLESHIP. "One of the two which heard John speak, and followed him, was Andrew, Simon Peter"s brother.
1. He was among the first called to be Christs disciples. He is therefore one of the two first members of the Christian Church.
2. Mark his priority to Peter. That apostle to whom the Church of Rome assigns the primacy, was not the first to accept or follow Christ.
Vers. 35-42. Guests of Jesus.
Although our Lord had not, during any period of his ministry, a settled abode, a temporary home was provided for him, now in one place and anon in other, where he could rest and meditate, and where he could receive his friends. For Jesus was neither an ascetic nor a recluse; he did not disdain the tranquil pleasures of domestic retirement, nor did he withdraw himself from the fellowship of those whose nature he deigned to share. Of our Lord"s social disposition this passage furnishes an illustration.
I THE CIRCUMSTANCES WHICH LED TO THIS INTERVIEW.
1. The educational and spiritual preparation of these guests. Andrew and John were disciples of the forerunner, the Baptist. Like many of the susceptible and ardent spirits of the period, they had been attracted by John"s remarkable and impressive personality, and by his stern and authoritative ministry. In the school of the herald they were prepared for the service of the King.
2. The emphatic testimony borne by the forerunner to the Lord. This testimony was undoubtedly intended to draw the attention of the two young men to him "who was to come;" and it is a proof of John"s humility and disinterestedness that he should be content to hand over his disciples to One greater than himself.
3. The sacred wonder of the two, and their laudable desire for advanced teaching. It was a proof that they had profited by the lessons of their master John, when they evinced a yearning for the still higher society of Christ.
II THE INTERVIEW BETWEEN THE DIVINE HOST AND HIS GUESTS.
1. On the part of the disciples, we observe modesty of demeanour in their silently following Jesus, and reverence of spirit and language in their inquiry, "Rabbi, where dwellest thou?" All who repair to Christ in this temper and attitude may be assured of a kind reception.
2. For we remark on the part of Jesus the response of encouragement and invitation. Observing that the two disciples were too timid to address him first, he opened up the way for conversation; and, when they expressed, though indirectly, a desire to visit him, he gave a cordial invitation.
3. Part of a day was devoted to hallowed intercourse. The grace and condescension of the Lord are thus apparent from the very commencement of his ministry. We cannot doubt that he was already resolving upon methods of Messianic ministry, and was planning the means of evangelization afterwards adopted. And he foresaw that these two ardent young disciples were to become able ministers of his gospel to their fellow men. This anticipation doubtless gave a colour to the conversation that took place during those memorable hours.
III THE RESULTS WHICH FOLLOWED THIS INTERVIEW. Such a visit could not but be fruitful of much good. When natures so prepared by the Spirit of God came into contact with the Son of God, no wonder that the consequences were signal and precious.
1. The conviction was formed in the minds of the two guests that their Host was none other than the Christ foretold in Hebrew prophecy, and desired by devout and waiting expectant spirits.
2. The conviction which they formed they hastened to communicate to their kindred and companions. They had learned good news, and could not keep it to themselves. At once they became preachers of Christ, and. their conduct was an earnest of their subsequent apostleship.
3. They seem to have lost no time in transferring themselves from the school and following of John, whose ministry was now drawing to a close, to the school and following of Jesus, whose official ministerial work was now beginning. What they saw and heard on this memorable day led them to wish to see and to hear yet more. And in following Christ they had the opportunity of satisfying their heart"s desire.
APPLICATION.
1. The society of the Lord Jesus is still to be sought as the means of spiritual good. His direction is "Abide in me, and I in you." This is feasible even to us who see, him not with the bodily eye.
2. Jesus ever welcomes to his society all who truly desire it, and especially the young and those with spiritual aspirations. None are rejected who approach him in a spirit of humility, of reverence, of faith.
3. To be much with Jesus is the best preparation for serving him. Those who would publish his love and grace must first make acquaintance with him, and allow his character, his ministry, his sacrifice, to produce their own impression upon the heart. As at the first, so now, his dearest friends become his most efficient servants. T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv35, 36, 37, 40, 42 The next day
Joh_1:35-51
The next day
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The first utterances of the Word
1.
A searching question.
2. A gracious invitation.
3. An encouraging promise.
4. A Divine command.
5. A heart revelation.
6. An assurance of a present and an everlasting heaven. (J. W. Burn.)
Three ways to the Lord
There is only one way to heaven, I am the way; but there are many ways to Christ. One soul is led earlier, another later; one gradually, another by storm; one by sorrow, another through joy; one by inner impulse, another by external influence. Here we learn
1. To adore the wisdom of God. Like a prudent gardener He deals with each of His plants according to its kind. One needs the sun, another the shade; one must be kept moist, another dry; one requires rich soil, another poor; one must be pruned, another supported; one needs tender handling, another will grow in any wind or weather.
2. To regard Gods world with such big-hearted, patient love, that we no longer measure our neighbour by our own standard.
3. To learn to know ourselves. The lives of other children of God ought to be a mirror to us, and from them we can choose to suit our own particular aspiration, some favourite character by whose example we may be strengthened and edified. Here we have three ways to God.
I. THE WAY THROUGH THE PREACHED WORD.
1. Behold the Lamb, etc., is the heart of the Christian sermon. That is the aim of the whole Bible: Moses, the prophets, John, and the apostles. No matter the particular subject, this is the true end.
(1) If we preach on the holiness and love of God, behold them here.
(2) If about your duty, behold here meekness, gentleness, innocence, and obedience.
(3) If reproof for sin, behold here the effect of sin and what is necessary for its removal.
(4) If consolation, behold here its source.
(5) If heaven, behold here its central glory.
2. The two disciples heard.
(1) We often come short in the listening--work, and pleasure are preferred.
(2) Those who listen, do they really hear?
(3) Those who hear, do they follow? Following Jesus is the true end of hearing. For this purpose the Baptist willingly let them depart. You are to become converts, not to any human preacher, but to Christ.
II. THE WAY THROUGH EXAMPLE which Peter took. Andrew cannot keep the blessed discovery to himself, and he could not have performed for his brother a nobler service, nor presented to Christ a nobler tribute of his love. What a lesson for
1. Preachers.
2. Parents.
3. Brothers.
III. THE WAY OF EXPERIENCE. They all took this way, but it was in a special sense the way Nathanael took.
1. It is necessary that you come to the Lord personally and become acquainted with Him through your own experience to put to the proof what you have heard or read. Practice makes perfect; experience makes the Christian.
2. Whom will you find? A soul friend rich in love, who looks on your soul as a thing of value; one who has a profound insight into your heart; one who can supply all your need.
3. Receive Him
(1) for His own sake.
(2) For the sake of the revelations He makes and for the rewards He bestows. (K. Gerok, D. D.)
The soul sought by Christ, and seeking Him
I. JOHN STOOD, AND TWO OF HIS DISCIPLES LOOKED ON JESUS AS HE WALKED. Was it by accident that Christ was walking there? No; He was walking to find them. They had not brought Him, persuaded Him, or arranged for His arrival. No needy heart has to furnish its Christ. Before it begins to seek He is near and waiting. Immanuel may be unseen, as our best possessions always are, but heaven has brought Him near.
II. HOW DO MEN TREAT HIM? They followed Jesus. Now begins mans part in the great reconciliation. Not every one, like Andrew, is called to be an apostle, but all are called to be disciples, But both must follow. Will you look on a little while from curiosity, or momentary impulse, or will you thankfully and steadily take up His cross and go after Him?
III. IT IS NOT CERTAIN WHETHER THE FIRST IMPULSE TO FOLLOW WILL PROVE A CONSTANT RELIGIOUS PRINCIPLE. What seek ye? Rather a chilling question as it stands. He saw that the motives of these ardent disciples must be laid bare to themselves. What do you really seek? Is it for His sake or your own? God applies many touchstones. Time, spiritual disappointment, etc. Christ wants loyal, disinterested love, and there is therefore no lack of tenderness in His question.
IV. NOW, THEN, COMES THE PLACE FOR A DEEPER EXERCISE OF FAITH, AND THE RISING BY IT INTO A HIGHER LIFE. Will the disciple bear the proof? Will he evade the question and simply follow along on the level of the old decency, saying all the old prayers, etc.? Notice the spiritual beauty of the answer. Master (with a new and tenderer meaning), where dwellest Thou? This is the least ostentatious, yet directest confession of a desire for closer communion. It is a confession of ignorance, a prayer for a hiding place.
V. WOULD IT BE GRANTED ONLY FOR THE ASKING? He saith unto them, come and see. Let that stand for the dispelling of all your doubt. There is no description of the house beforehand to excite wrong anticipation. Find out what the Christian life is by living it. Eye hath not seen, etc.
VI. THEY CAME AND ABODE WITH HIM. If they had been like some they would have stumbled at their own unworthiness, as if Gods favours were ever granted to merit. Faith takes God at His word.
VII. AND NOW SEE PLAYING OUTWARD THE POWER WHICH HAS BEEN WORKING INWARDLY. It begins to testify for Christ. No sooner is the heart in actual fellowship with Christ than it begins to ask what it can do for Him. There are two sorts of people: those that go and do the thing, and those that stand and wonder why it was not done after some other fashion. Andrew begins at the nearest point. His own brother. There is no postponement for a complete plan, for times, for becoming good enough. His heart is full, and he does what he can. How soon this spirit in the followers of Christ would bring the world to His feet. Conclusion:
1. What the one brother says to the other is a joyful recognition of the fulfilment of prophecy.
2. The message relating to the Lamb of God is the message that brings sinners to the Saviour. (Bp. Huntington.)
The first disciple
I. WE HAVE HERE THE FIRST BEGINNINGS OF THE CHRISTIAN CHURCH. The beginning of anything great and good always wins for us a special regard. The tree grown from an acorn; the Amazon from the spring in the Andes. The interest is heightened in the case of moral movements. The Mayflower; the lonely monk who afterwards wrought the Reformation. Still deeper is our interest in the beginning of the kingdom of Christ. And it begins here with the Divine quietness which is characteristic of Gods mightiest works.
II. THE BEGINNING AND FIRST MOVEMENTS OF PERSONAL RELIGION. That begins when a person comes to Christ.
1. This does not imply that there is no value in what precedes. These men had heard the Baptist, were penitent, prepared, expectant. But as soon as opportunity was given they came, and so showed the sincerity of their repentance.
2. The first coming may be real and true, and yet not at once entire and decisive. They went back to Bethsaida, but; an invisible Presence went back with them, and in a little while it became visible, and said, Follow Me. So some time may elapse before the full surrender. But a faith in Jesus held long in secrecy is a perilous thing.
III. THE DIVINE METHOD OF EXTENDING RELIGION AND OF MULTIPLYING THE NUMBER OF DISCIPLES, There is a beautiful exemplification here of the law of personal influence. The great preacher points to Jesus, and it takes effect. But how small that effect would be if it reached the hearers only. It led to Jesus first, and then the power of personal influence makes itself felt. In this way, in little more than a day, Jesus has five disciples. Surely this shows us what a sphere opens at once to every believer. He has found the pearl of great price, and without losing it himself he can offer it to his friend. This privilege is neglected or timorously used. There never was so much preaching, and for this reason we abate quieter and more personal efforts. But whatever one attains in spiritual things he is bound by the very law of the life he has received to try to communicate it to others. Because unwise speaking is worse than silence it does not follow that we are to keep silent always. There are some whom plain dealing suits; or you may have to watch, use gentle suggestion, etc. Conclusion:
1. If you have borne witness conscientiously, but without success, try silence, watch, pray, put books in the way.
2. If you have been long silent, afraid of wounding susceptibilities, of making religion repellant, and trying to reach in quiet ways without success, break silence for once. (A. Raleigh, D. D.)
The first five disciples
Order is heavens first law, but variety is the second. We see this
1. In creation.
2. In providence.
3. In the work of grace. The operation is ever the same in kind, but different in manner. Here are four different methods of conversion.
I. THE FIRST TWO DISCIPLES WERE THE FRUITS OF PREACHING.
1. The preacher
(1) Was divinely illuminated, as all gospel preachers must be.
(2) Was unsuccessful at first, but tried the same message again and succeeded.
(3) His subject was the only effective one--Christ the sin-bearer.
2. The process of conversion.
(1) A spirit of inquiry was stirred up. They followed Christ as searchers, at His back. Christ turns round and faces them. He looks upon them, and then puts the modest question, the first words He spoke. It was a comprehensive question, too: What seek ye? Pardon, peace, purity, truth? Come and see, and you shall have them all. The best way to be convinced of the power of the gospel is to try it.
II. THE THIRD DISCIPLE WAS BROUGHT IN BY PRIVATE INSTRUMENTALITY.
1. The agent, Andrew.
(1) As soon as a man is found by Christ, he begins to find others.
(2) First implies that he did not give it up afterwards.
(3) Relationship has a stern demand on our individual effort. Our first business is at home.
(4) Simon was worth ten Andrews. We may be very deficient in talent, and yet be the means of bringing a great man to Christ.
(5) Andrews testimony was modest. We. He gives the other disciple his share of the discovery. But it was positive also. Not I think, or trust, but we have.
2. The process.
(1) Christ describes Simons present state--the son of the timid dove--explaining what he was.
(2) He gave him a new name, indicative of the nature His grace would give. This is the general plan of conversion. Nature is discovered and grace imparted; the old name supplanted by the new.
III. THE FOURTH DISCIPLE WAS CALLED DIRECTLY BY THE VOICE OF JESUS. So are all men, for the voice of John or the voice of Andrew is the voice of Christ speaking through them; but in some cases there is no apparent instrumentality. Colonel Gardner was about to perpetrate a crime but was stopped on the brink of it by sovereign grace without any apparent instrumentality.
1. Christ spoke but two words.
2. To follow Christ is the picture of Christian discipleship in every form. Follow Christ
(1) In doctrine.
(2) In faith.
(3) In action.
(4) In ordinances.
IV. THE FIFTH DISCIPLE WAS A COMPOSITE CASE. There was
1. Preparation of heart under the fig tree.
2. Philips instrumentality.
3. Christs Divine word which convinced Nathanael and led him to put his trust in the Messiah. (C. H. Spurgeon.)
The first five disciples
I. A LITTLE REAL KNOWLEDGE OF CHRIST PRODUCES THE DESIRE FOR MORE. They had heard the testimony of John. They prized his ministry, for it had done them good, but they now felt that Jesus could do more for them than John.
II. THE TRUE WAY OF INCREASING OUR KNOWLEDGE OF CHRIST IS TO FOLLOW HIMSELF. They might have stayed with John and asked for further information. How much there is to be known of Christ which human teachers cannot impart. What is it to follow Christ?
1. Attraction from Christ.
2. Faith in Christ.
3. Submission to Christ.
III. THE SPIRIT OF DEVOUT INQUIRY ALWAYS MEETS WITH THE SAVIOURS SYMPATHY AND SMILE.
1. He awakens consciousness. He does not teach in the first instance.
2. He invites confidence. What can I do for you?
3. He offers a welcome.
IV. IN FOLLOWING CHRIST THE BELIEVER FINDS MORE THAN HE EXPECTED OR IMAGINED. They remained with Christ and had fellowship with Him. The world often disappoints, but Christ gives more than we can ask or think. (J. Spence, D. D.)
The first disciples, or sons of the light
I. ANDREW AND JOHN, attracted towards the Light.
II. SIMON AND JAMES, conducted to the Light.
III. PHILIP AND NATHANAEL, invited by the Light. Lessons:
1. The greatest discovery a soul can make--the Christ
2. The purest felicity a soul can enjoy--fellowship with Christ.
3. The noblest life a soul can lead--following Christ.
4. The loftiest calling a soul can pursue--commending Christ.
5. The grandest philanthropy a soul can practice--bringing men to Christ.
6. The sweetest commendation a soul can receive--to be an
Israelite indeed.
7. The sublimest spectacle a soul can see--the Son of Man enthroned in an open heaven. (T. Whitelaw, D. D.)
The early disciples
I. THE HERALDING OF CHRIST. The Baptists ministry was
1. Brief. Only six months.
2. Popular.
3. Misunderstood.
4. Expectant.
5. Self-abnegating.
II. THE MANIFESTATION OF JESUS IN HIS TRUE CHARACTER AND MISSION.
1. John says, Behold
(1) Not the great teacher.
(2) Not the spotless example.
(3) Not the triumphant king.
(4) But the Lamb of God.
2. Jesus says
(1) What seek ye? An affectionate inquiry opening the way to conversation.
(2) Come and see--an encouraging invitation.
III. THE BEGINNING OF THE CHRISTIAN CHURCH.
1. By friendly service.
2. Brotherly affection.
3. Neighbourly zeal.
4. Conquest of prejudice.
IV. THE RESULT OF PERSONAL EFFORT. Andrew helped to make the Pentecostal preacher. How little we know what hangs on our individual endeavours. The preacher may not be known beyond his flock, but one soul through his appeals may be the means of converting thousands. The Sabbath school teacher may toil on with half a dozen children, but amongst the number may be a Wilberforce. Let none then be discouraged. (Sermons by the Monday Club.)
The Redeemer choosing disciples
The leading characteristics of the gospel were to be exhibited in the disciples; their selection, therefore, was a matter of vast importance.
I. THE REDEEMER CHOOSES DISCIPLES OF MEN OF ENTIRELY OPPOSITE CULTURE AND DISPOSITION. In John dwells paramount the meek, the restful, and the happy. The indicating words of the Baptist were appropriate to this disciple--Behold the Lamb! Simon is quite another man, rock-like, rough, pressing through all hindrances, and recoiling from nothing.
1. If diverse temperaments were necessary at the beginning, they are necessary now.
2. Each is good when it is animated by the Spirit of God. Excess and onesidedness, however, are to be deplored.
3. There are many gifts but one Spirit. Sternness and gentleness, fiery strength and patient meekness, can, and ought, in like measure to glorify Christ. Let them not be polished down into similarity. Let each be content with his gift and do what he can without envying anothers. Common love and zeal should bind all together and beget mutual toleration.
II. THE REDEEMER CHOSE THOSE WHO ACQUIRED THE HIGHEST FAME AND THOSE WHOSE NAME ONLY HAS COME DOWN TO US. John and Peter on the one hand, Andrew and Philip on the other.
1. These silent and unknown workers are not to be despised.
2. Then among Christians such distinctions as famous and non-famous should have no place. The brilliancy of the one and the obscurity of the other does not lie in the difference of inner work, but in
(1) Outward circumstances.
(2) Inclination.
One mind is called to appear in the front; the other would rather conceal itself. The one works with quick and firm decision; the other is slow, silent, and sure. The one must have a wide field; the other keeps at home. Both are needful.
III. THE REDEEMERS CHOICE SHOWS US THAT THE MOST IMPORTANT EVENTS OFTEN BEGIN IN AN UNLIKELY WAY. It is a mistake to desire the important to proclaim itself so at first, and when this is not the case to yield to disappointment and discontent. Present effectiveness depends on the unbiassed prospect of the future. Out of the most modest part in Christs work something glorious will unfold itself. (Schleiermacher.)
The beginnings of the Christian Church
Vast as the Church is now, there was a time when it consisted of only two members.
I. We see WHAT GOOD IS DONE BY CONTINUALLY TESTIFYING OF CHRIST.
1. The first time the Baptist cried Behold the Lamb of God, no result seems to have followed.
2. When John repeated these words two followed Jesus.
3. This simple story is a pattern of the way in which good has been done to souls in every age.
(1) By testimony.
(2) By exalting Christ and not the Church, sacraments, or ministry.
(3) By patient continuance in preaching the truth.
II. WHAT GOOD A BELIEVER MAY DO TO OTHERS BY SPEAKING TO THEM ABOUT CHRIST.
1. Andrew spoke promptly to Peter. Who can tell what would have happened had he been silent and reserved, like many Christians now!
2. Of the first three converts, one at least was brought to Jesus by the quiet word of a relative.
3. The work of testimony must not be left to ministers alone.
4. Those who follow Christ must abide with him. (Bishop Ryle.)
The Apostle Andrew
A native of Bethsaida and brother of Peter. Very little known of him. Left the ministry of John for that of Christ. No sooner attached himself to Christ, than he sought a close intimacy with Him. He next brought his brother to Christ. Was formally called, together with Peter, to the apostleship (Mar_1:16-17). Was present, and took a prominent part in, the feeding of the five thousand (Joh_6:5; Joh_6:9). Introduced the Greeks to Jesus (Joh_12:21-22). Inquired with the three about the destruction of the Temple (Mar_13:4).
I. HIS CONVERSION TO CHRIST.
1. His old master effected it. Religious teachers who have little souls are anxious to keep their disciples entirely under their own influence, and are jealous of greater teachers.
2. His old master effected it through the proclamation of a great truth. The cross is the converting power.
II. HIS INTEREST IN CHRIST.
1. Expressed in the question addressed to Christ. We want to know more of Thee. A desire which is ever the effect and evidence of true conversion.
2. Heightened by the reply Christ makes to them. Come and see. Christ has nothing to conceal. He wishes the world to know all about Him. Do not judge from hearsay, but search for yourselves.
III. HIS SERVICE FOR CHRIST. This and Joh_12:23 indicates his desireto bring his fellow-men to Christ.
1. This can only be done by those who are themselves true disciples. They only have the spirit necessary to give emphasis to the invitation and the character which reflects Christ.
2. The true disciple will do it not as a dry duty, but as a delightful privilege. This is the highest Christian gratification.
3. This work is not bringing men to our systems and sects, but to Christ.
4. Unless men are brought to Christ, we do them no lasting service. (D. Thomas, D. D.)
Andrew and John
I. DISCERNING THE LIGHT. Galilean fishermen, of deep religious susceptibilities, perhaps belonging to those who were waiting for the consolation of Israel. Leaving their boats, they repaired to the national rendezvous, where they received the rite of baptism at Johns hands. When Christ was pointed out, they felt themselves, by personal consistency, intellectual conviction, and spiritual aspiration, shut up to seek his further acquaintance. So will the light still be discerned by all who prepare for it by penitence and faith (Isa_66:2; Zec_1:3; Mal_3:7; Mat_4:17; Act_20:21; 1Jn_5:9-12). Faith is the organ by which Christs glory is discerned; Repentance the tear-drop that keeps the souls eye pure and clean.
II. FOLLOWING THE LIGHT. Many discern the Light who neither rejoice in it Joh_3:19) nor walk after it (1Th_5:5). Not so these, who no sooner beheld than they followed.
1. Promptly, as men who
(1) Realized their need (2Ki_7:3).
(2) Knew the value of their discovery (Mat_13:44-46).
(3) Recognized the danger of delay (2Co_6:2; Heb_4:7).
2. Humbly: walking respectfully at a distance behind (Psa_31:1).
3. Sincerely: their reply to Christs question teaching that openness and frankness which is indispensable in true religion.
4. Earnestly: embracing Christs invitation at once, since the Kings business requires haste, and Christs kingdom brooks no delay, and becoming so absorbed that they heeded not the lapse of time.
III. FINDING THE LIGHT. Their judgments were convinced that Christ was the Messiah, and so will all those who turn towards the Light (Joh_8:12; of. Hos_6:3). In the order of nature, seeing goes before believing; in the realm of grace, a soul believes to see (Joh_11:40; Psa_27:13). (T. Whitelaw, D. D.)
The law of Christian increase
The most elementary mathematics treats of two laws of progression, which are distinguished by the terms arithmetical and geometrical. The one grows by the successive addition of a fixed quantity; in the other, each successive term is increased by a fixed proportion of itself. Now, let the quantity added in a progression of the first sort be never so large, and the proportion in a progression of the second kind never so small, the last will eventually outstrip the first. But what is more important to notice is, that the arithmetical progression is the law of mechanical growth, while the other is the law of the growth of lifo. A tree does not grow by the addition of a certain number of twigs and leaves every year; but where a leaf was one year, there we find a twig with several leaves the next year. The human race itself follows the law of a living organism, and grows not by the addition of a certain number each year, but by a certain proportion of the population of the previous year. If, then, the Church is ever to overtake the world, it must grow, not by the arithmetical, but by the geometrical law; and as the world had the start, its rate of growth must be greater. The Church must be a living organism, and an organism of greater vitality than the human race. Its growth must be something out of itself, something proportionate to itself. The work of the individual is the true law of the Churchs growth, stamped upon it from the very beginning. How easy it was for the three disciples to become six l Each man brings in one; that is all. And these men are not now apostles or ministers; they are private Christians--mere babes in Christ. What they did all can do. (P. H. Hoge.)
Small beginnings
Jesus gained one follower at His baptism--His baptizer; but this one was soon multiplied. John bears further witness to Jesus. Two of Johns disciples hear his testimony, and at once leave their old master and follow the new. So now Jesus has three disciples. One of them, Andrew, was so glad that he had found the Messiah, that he started off and found Peter, his brother, and brought him to Jesus. So another follower was secured, making four in all. The next day Jesus calls Philip, and he obeys the call; so now there are five. Five are not very many; but still five are five times as many as one. Philip felt just as Andrew had done before him, and sought his friend Nathanael. Nathanael was rather hard to convince; so Philip said, Come and see for yourself. Nathanael came, and was convinced. So now there were six. This was only a small beginning, it is true; but most large things begin small. The locomotive that rushes along sixty miles an hour began its motion by inches. The giant tree of California was once only half an inch high. The Amazon at its source is narrow enough to allow a child to jump over it. The question is not so much, Was the beginning small? as, Is the growth rapid and enduring? How many disciples Jesus has to-day. Millions on millions. How have these millions of disciples been won? Mohammed won millions by the power of the sword. But Jesus never authorized the use of physical power to subdue men to His rule. Jesus true disciples have all been won, just as those first six were won, by gentle means. One has persuaded one more, or eventually, as Peter, thousands. (A. F. Schauffler.)
John and Jesus
Christ, the Heavenly Bridegroom, came to join to Himself the Church. He said nothing, but merely came. It was His friend, the Baptist, who put into His the brides right hand. (Chrysostom.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v35 Chapter 4
Chapter 4
THE FIRST DISCIPLES.
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Again on the morrow John was standing, and two of his disciples; and he looked upon Jesus as He walked, and saith, Behold, the Lamb of God! And the two disciples heard him speak, and they followed Jesus. And Jesus turned, and beheld them following, and saith unto them, What seek ye? And they said unto Him, Rabbi (which is to say, being interpreted, Master), where abidest Thou? He saith unto them, Come, and ye shall see. They came therefore and saw where He abode; and they abode with Him that day: it was about the tenth hour. One of the two that heard John speak, and followed Him, was Andrew, Simon Peters brother. He findeth first his own brother Simon, and saith unto him, We have found the Messiah (which is, being interpreted, Christ). He brought him unto Jesus. Jesus looked upon him, and said, Thou art Simon the son of John: thou shalt be called Cephas (which is by interpretation, Peter). On the morrow he was minded to go forth into Galilee, and he findeth Philip: and Jesus saith unto him, Follow Me. Now Philip was from Bethsaida, of the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to Him, and saith of him, Behold, an Israelite indeed, in whom is no guile! Nathanael saith unto Him, Whence knowest thou me? Jesus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered him, Rabbi, Thou art the Son of God; Thou art King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. And He saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.- Joh_1:35-51.
In the prosecution of his purpose to tell how the Incarnate Word manifested His glory to men, John proceeds to give one or two instances of the eagerness with which prepared souls welcomed Him, and of the instinctive perception with which true and open minds confessed Him Son of God and King of Israel. This paragraph is the continuation of that which begins at Joh_1:19 with the general title, This is the witness of John. We are now introduced to some of the results of Johns witness, and are shown that Christ is King, not only by official proclamation, but by the free choice of men. These instances here cited are but the first among countless numbers who in every generation have felt and owned the majesty of Christ, and who have felt irresistibly drawn to Him by a unique affinity. In the spell which His personality laid upon these first disciples, in the uninvited yet cordial and assured acknowledgments of His dignity which they felt drawn to make, we see much that is significant and illustrative of the allegiance He evokes from age to age in humble and open-minded men.
In proceeding to gather to Himself subjects who might enter into His purposes and loyally serve Him, Jesus shows a singularly many-sided adaptability and inexhaustible originality in dealing with men. Each of the five disciples here introduced is individually dealt with. The finding of the one was not the finding of the other. For John and Andrew there was the talk with Jesus through the hours of that never-to-be-forgotten evening; for Simon, the heart-searching word, convincing him he was known and his future read off; for Philip, a peremptory command; and for Nathanael, a gracious courtesy disarming him of prejudice, assuring him of a perfect sympathy in the breast of the Lord. Thus there are those who seek Christ, those who are brought by others to Christ, those whom Christ seeks for Himself, those who come without doubts, and those who come with doubts.[8]
The two men who enjoyed the signal distinction of leading the way in owning the majesty and attaching themselves to the person of Christ were Andrew and probably John who wrote this Gospel. The writer, indeed, does not name himself, but this is in accordance with his habit. The suppression of the name is an indication that he himself was the disciple spoken of, since had it been another he could have had no scruple in mentioning his name. We know also that the families of Zebedee and Jonah were partners in trade, and it was likely that the young men of the families would go in company to visit the Baptist when the fishing was slack. These two young men had already attached themselves to the Baptist; had not merely passed through the fashionable ceremony of baptism, and returned home to talk about it, but were laid hold of by Johns teaching and character, and had resolved to wait with him till the predicted Deliverer should appear.
And at length the day came when the master whom they trusted as Gods prophet suddenly checked them in their walk, laid his hand breathlessly upon them, and gazing at a passing figure, said, Behold, the Lamb of God! There in actual bodily presence was He for whom all ages of their people had longed; there within sound of their voice was He who could take away their sin, lift off the burden and the trouble of life, and let them know the blessedness of living. We are ever ready to think it was easy for those who saw Christ to follow Him. Could we read His sympathy and truthfulness in His face, could we hear His words addressed directly to ourselves, could we ask our own questions and have from Him personal guidance, we fancy faith would be easy. And no doubt there is a greater benediction pronounced on those who have not seen, and yet have believed. Still, the advantage is not wholly theirs who saw the Lord growing up among other boys, learning His trade with ordinary lads, clothed in the dress of a working man. The brothers of Jesus found it hard to believe. Besides, in giving the allegiance of the Spirit, and forming eternal alliance, it is well that the true affinities of our spirit be not disturbed by material and sensible appearances.
These two men, however, felt the spell, and followed Jesus-representatives of all those who, scarcely knowing what they do or what they intend, are yet drawn by a mysterious attraction to keep within sight of Him of whom they have ever been hearing, and whom all ages have sought, but who now for the first time stands clear before their sight. Without a word to their teacher or to one another, silent with wonder and excitement, they eagerly follow the passing figure. So does enquiry begin with many a soul. He who is much spoken of by all, but of whom few have personal knowledge, suddenly assumes a reality they scarcely were looking for. It is no longer the hearing of the ear, but now, whispers the soul, mine eye seeth Him. The soul for the first time feels as if some action were demanded of it; it can no longer just sit and listen to descriptions of Christ, it must arise on its own account, and for itself seek further knowledge of this unique Person.
Then Jesus turned and saw them following,-turned probably because He heard them following, for He suffers none to follow in vain. Sometimes it may seem as if He did; sometimes it may seem as if the best years of life were spent in following, and all to no purpose. It is not so. If some have spent years in following, and cannot yet say that Christ has turned and made them conscious that He is responding to their search, this is because in their path lie many obstacles, all of which must be thoroughly cleared away. And no man should grudge the time and the toil that is spent on honestly clearing away whatever prevents a perfect cohesion to this eternal Friend.
The question put by Jesus to the following disciples, What seek ye? was the first breath of the winnowing fan which the Baptist had warned them the Messiah would use. It was not the gruff interrogation of one who would not have his retirement invaded, nor his own thoughts interrupted, but a kindly invitation to open their minds to Him. It was meant to help them to understand their own purposes, and to ascertain what they expected in following Jesus. What seek ye? Have you any object deeper than mere curiosity? For Christ desires to be followed intelligently, or not at all. At all times He used the winnowing fan to blow away the chaff of the great crowds that followed Him, and leave the few immovably resolute souls. So many follow because a crowd streams after Him and carries them with it; so many follow because it is a fashion, and they have no opinion of their own; so many follow experimentally, and drop off at the first difficulty; so many follow under misapprehension, and with mistaken expectations. Some who came to Him with great expectations left in shame and sorrow; some who thought to make use of Him for party ends left Him in anger when they found themselves unmasked; and one who thought skilfully to use Him for the gratification of His own selfish worldliness, discovered that there was no surer path to eternal ruin. Christ turns away none for mere slowness in apprehending what He is and what He does for sinful men. But by this question He reminds us that the vague and mysterious attraction which, like a hidden magnet, draws men to Him, must be exchanged for a clear understanding at least of what we ourselves need and expect to receive from Him. He will turn from none who, in response to His question, can truly say, We seek God, we seek holiness, we seek service with Thee, we seek Thyself.
The answer which these men returned to the question of Jesus was the answer of men who scarce knew their own minds, and were suddenly confused by being thus addressed. They therefore reply, as men thus confused commonly reply, by asking another question, Rabbi, where dwellest Thou? Their concern was about Him, and so far the answer was good; but it implied that they were willing to leave Him with only such information as might enable them to visit Him at some future time, and so far the answer was not the best. Still their shyness was natural, and not without reason. They had felt how the Baptist searched their soul, and of this new Teacher the Baptist himself had said he was not worthy to loose his sandal-thong. To find themselves face to face with this greatest person, the Messiah, was a trying experience indeed. The danger at this point is hesitation. Many persons fail at this point from a native reluctance to commit themselves, to feel pledged, to accept permanent responsibilities and bind themselves with indissoluble ties. They are past the stage of merely keeping Christ in view, but very little past it. The closer dealings they have had with Him have as yet led to nothing. Their fate hangs in the balance.
Out of this condition our Lord delivers these two men by His irresistible invitation, Come and see. And well for them it was that He did so, for next day He left that part of the country, and the mere knowledge of His lodging by the Jordan would have availed them nothing; a warning to all who put themselves off with learning more about salvation before they accept it. An eagerness in acquiring knowledge about Christ may as effectually as any other pursuit retard us in making acquaintance with Him. It is mere trifling to be always enquiring about One who is Himself with us; the way to secure that we shall have Him when we need Him is to go with Him now. How can we expect our difficulties to be removed while we do not adopt the one method God recognises as effectual for this purpose, fellowship with Christ? Why enquire longer about the way of salvation, and where we may find it at a future time? Christ offers His friendship now, Come with Me, now, He says, and for yourself enter My dwelling as a welcome friend. Can the friendship of Christ do us harm, or retard us in any good thing? May we not most reasonably fear that hesitation now may put Christ beyond our reach? We cannot tell what new influences may enter our life and set an impassable gulf between us and religion.
Sixty years after, when one of these men wrote this Gospel, he remembered as if it had been yesterday the very hour of the day when he followed Jesus into His house. His whole life seemed to date from that hour; as well it might, for what could mark a human life more deeply and lift it more surely to permanent altitude than an evening with Jesus? They felt that at last they had found a Friend with human sympathies and Divine intelligence. How eagerly must these men who had of late been thinking much of new problems, have laid all their difficulties before this master-mind, that seemed at once to comprehend all truth, and to appreciate the little obstacles that staggered them. What boundless regions of thought would His questions open up, and how entirely new an aspect would life assume under the light He shed upon it.
The astonished satisfaction they found in their first intercourse with Christ is shown in the bursting enthusiasm with which Andrew sought out his brother Simon, and summarily announced, We have found the Christ. That is how the Gospel is propagated. The closer the tie, the more emphatic the testimony. It is what brother says to brother, husband to wife, parent to child, friend to friend, far more than what preacher says to hearer, that carries in it irresistible persuasive power. When the truth of the utterance is vouched for by the obvious gladness and purity of the life; when the finding of the Christ is obviously as real as the finding of a better situation and as satisfying as promotion in life, then conviction will be carried with the announcement. And he who, like Andrew, can do little himself, may, by his simple testimony and honest life, bring to Christ a Simon who may become a conspicuous power for good. The mother whose influence is confined to the four walls of her own house may lodge Christian principle in the heart of a son, who may give it currency in one form or other to the remotest corner of the earth.
The language in which Andrew announced to Simon his great fortune was simple, but, in Jewish lips, most pregnant. We have found the Christ! What his people had lived and longed for through all past ages, I have found and known. The perfect deliverance and joy which God was to bring by dwelling with His people, this at last had come. Taught to believe that all evil and disappointment and thwarting were but temporary, the Jew had waited for the true life of man-a life in the presence and favour and fellowship of the Highest. This was to come in the Messiah, and Andrew had found this. He had entered into life-all darkness and shadow were gone; the light shone round him, making all things bright, and piercing into eternity with clear radiance.
The words with which Jesus welcomes Simon are remarkable: Thou art Simon, son of John: thou shalt be called Cephas. This greeting yields its meaning when we recall the character of the person addressed. Simon was hot-headed, impulsive, rash, unstable. When his name was mentioned on the Lake of Galilee there rose before the mind a man of generous nature, frank and good-hearted, but a man whose uncertainty and hastiness had brought him and his into many troubles, and with whom, perhaps, it was well to have no very binding connection in trade or in the family. What must the thoughts of such a man have been when he was told that the Messiah was present, and that the Messianic kingdom was standing with open gates? Must he not have felt that this might concern others,-decent steady men like Andrew,-but not himself? Must he not have felt that instead of being a strength to the new kingdom he would prove a weakness? Would not that happen now which so often before had happened-that any society he joined he was sure to injure with his hasty tongue or rash hand? Other men might enter the kingdom and serve it well, but he must remain without.
Coming in this mood, he is greeted with words which seem to say to him, I know the character identified with the name Simon, son of John; I know all you fear, all the remorseful thoughts that possess you; I know how you wish now you were a man like Andrew, and could offer yourself as a serviceable subject of this new kingdom. But no! thou art Simon; nothing can change that, and such as you are you are welcome; but thou shalt be called Rock, Peter. The men standing round, and knowing Simon well, might turn away to hide a smile; but Simon knew the Lord had found him, and uttered the very word which could bind him for ever to Him. And the event showed how true this appellation was. Simon became Peter,-bold to stand for the rest, and beard the Sanhedrim. By believing that this new King had a place for him in His kingdom, and could give him a new character which should fit him for service, he became a new man, strong where he had been weak, helpful and no longer dangerous to the cause he loved.
Such are the encouragements with which the King of men welcomes the diffident. He gives men the consciousness that they are known; He begets the consciousness that it is not with sin in the abstract He takes to do, but with sinners He can name, and whose weaknesses are known to Him. But He begets this consciousness that we may trust Him when He gives us assurance that a new character awaits us and a serviceable place in His kingdom. He assures the most despondent that for them also a useful life is possible.
As Andrew, in the exuberant joy of his discovery of the Messiah, had first imparted the news to his own brother Simon, so Philip, when invited by Jesus to accompany him to Galilee, sought to bring with him his friend Nathanael Bartholomew (son of Tolmai). This was one of the devout Jews who had long been wondering who that mysterious Personage should be of whom all the prophets had spoken, and for whom the world waited that He might complete it. The news that He was found seemed only too good to be true. He had come too easily and unostentatiously, and from so unlooked-for a quarter, Can any good come out of Nazareth? Good men, as well as others, have their narrow views and illiberal prejudices, and mark off in their own minds as hopeless and barren whole religions, sects, or countries out of which God determines to bring that which is for the healing of the nations. To rise above such prejudices we must refuse to accept current rumours, traditional opinions, proverbial or neat dicta which seem to settle a matter; we must conscientiously examine for ourselves,-as Philip says, Come and see. He instinctively knew how useless it was to reason with men about Christs claims so long as they were not in His presence. One look, one word from Himself will go further to persuade a man of His majesty and love than all that any one else can say. To make Christ known is the best way to prove the truth of Christianity.
The shade of the fig-tree is the natural summer-house or arbour under which Eastern families delight to take their meals or their mid-day rest. Nathanael had used the dense foliage of its large and thick leaves as a screen behind which he found retirement for devotional purposes. It is in such absolute seclusion, retirement, and solitude that a man shows his true self. It was here Nathanael had uttered himself to his Father who seeth in secret; here he had found liberty to pour out his true and deepest cravings. His guilelessness had been proved by his carrying into his retirement the same simple and unreserved godliness he professed abroad. And he is astonished to find that the eye of Jesus had penetrated this leafy veil, and had been a witness to his prayers and vows. He feels that he is known best at the very point in which he had most carefully contrived concealment, and he recognises that no one is more likely to be the fulfiller of his prayers than that same Person who has manifestly been somehow present at them and heard them.
To the man of prayer a suitable promise is given, as to the man of uncertain character a promise fitting his need had come. Under his fig-tree Nathanael had often been in sympathy with his forefather Jacob in his great experience of Gods attentiveness to prayer. When Jacob fled from home and country, a criminal and outcast, he no doubt felt how completely he had himself fallen into the pit he had digged. Instead of the comforts of a well-provided household, he had to lie down like a wild beast with nothing between him and the earth, with nothing between him and the sky, with nothing but an evil conscience to speak to him, and no face near save the haunting faces of those he had wronged. A more miserable, remorseful, abandoned-looking creature rarely lay down to sleep; but before he rose he had learned that God knew where he was, and was with him; that on that spot which he had chosen as a hiding, because no one could find him, and scarcely his own dog track him to it, he was waited for and met with a loving welcome by Him whom he had chiefly wronged. He saw heaven opened, and that from the lowest, most forlorn spot of earth to the highest and brightest point of heaven there is a close connection and an easy, friendly communication. If Jesus, thought Nathanael, could reopen heaven in that style, He would be worthy of the name of King of Israel. But he is now to learn that He will do far more; that henceforth it was to be no visionary ladder, swept away by the dawn, which was to lead up to heaven, but that in Jesus God Himself is permanently made over to us; that He, in His one, visible person, unites heaven and earth, God and man; that there is an ever-living union between the highest height of heaven and the lowest depth of earth. Profound and wide as the humanity of Christ, to the most forgotten and remote outcast, to the most sunken and despairing of men, do Gods love and care and helpfulness now come; high and glorious as the divinity of Christ may the hopes of all men now rise. He who understands the Incarnation of the Son of God has a surer ground of faith, and a richer hope and a straighter access to heaven, than if the ladder of Jacob stood at his bed-head and Gods angels were ministering to him.
[8] See Mr. Reiths rich Handbook on The Gospel of John (Clark).
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv35, 36, 38, 39, 40, 42 35. Again the next day after, John stood, and…
35. Again the next day after, John stood, and two of his disciples. In verses 19–28, the account is given of the visit of the priests and Levites, sent by the Sanhedrim to John. “The next day” after this, John sees Jesus and points him out as the Lamb of God, giving a discourse of which, in verses 19–34, we have a synopsis. On the “next day” after this, the third day after the deputation of the Sanhedrim, and the second after the return of Jesus from the wilderness, Jesus stood with two of his disciples. One of these two, we learn from verse 40, was Andrew; the other, we have reason to believe, was John, the apostle.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v38 Joh_1:38-43. Jesus turned, etc.—Jesus saw these two young men…
EXPLANATORY AND CRITICAL NOTES
Joh_1:38-43. Jesus turned, etc.—Jesus saw these two young men modestly following Him, too diffident to accost Him. He, therefore, with friendly invitation encouraged them. “What seek ye?” The apparently irrelevant answer of the disciples, “Rabbi, where dwellest Thou?” may be understood as simply expressing a desire for further acquaintance and conversation with the Saviour. The use of the word Rabbi with the interpretation shows that this Gospel was intended in part for Gentiles.
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Joh_1:39. Come and see are His friendly words; and in response to His invitation they went with Him for the remainder of that day, i.e. from the tenth hour (between three and four o’clock in the afternoon) until sunset. Of the place of Jesus’ abode no record is given.
Joh_1:40. Andrew.—The apostle better known as Peter’s brother (vide also Joh_6:8). The other disciple, modestly unnamed, is the Evangelist himself.
Joh_1:41.—On the impulse of simple, glowing faith Andrew first sought his own brother, Simon, as dearest to him, so that he might impart to him this new-found treasure. It is to be inferred that John also sought his own brother, James, with a like intention. We have found Messias (משׁיח).—The use of this Hebrew word, with its Greek interpretation, again shows that the Gospel was intended for a mixed community, a community where a Greek element existed.
Joh_1:42. Cephas.—“He is called Petrus, ‘a stone,’ from Petra, ‘the rock’ ” (Aug.). “Petrus (or Peter) has the same meaning in Greek as Cephas (פּיפּא) in Syriac (Aram.); and the apostle was called Peter from the firmness of his faith, by which he clave to that Petra, or Rock, of whom the apostle Paul speaks: ‘That Rock was Christ’ ” (Chr. Wordsworth). See also Mat_16:18. The latter passage denotes an advance. Here Simon’s name is changed to Peter; in St. Matthew, “Thou art Peter,” says Christ, “and this name henceforth describes thy character.” The passages are independent, and throw light on each other. Thus if Petrus = a stone, then the explanation is found in 1Pe_2:5.
Joh_1:43. On the morrow, etc.—I.e. the fourth day from the incident recorded in Joh_1:29. He would (ἠθέλησεν) go forth, and as He did so He found Philip. The words Jesus addressed to Philip, “Follow Me,” are more than a mere invitation to accompany Him. No doubt other words of teaching were spoken which are not here recorded, but the result is seen in this word of command and its upshot.
Joh_1:44. Bethsaida.—Jesus met Philip on the way from Bethania to Cana. This Bethsaida was on the west side of the Lake of Galilee, and is called Bethsaida of Galilee, ch. 12. (probably on a site north of Khan Minyeh), to distinguish it from Bethsaida Julias on the east side.
MAIN HOMILETICS OF THE PARAGRAPH.—Joh_1:38-44
Jesus manifests Himself to His first disciples.—The choice of His disciples was a matter of great moment to Jesus. It was necessary that some of them should be witnesses of His life and work from the beginning of His public ministry (Joh_15:27), that they might learn to know and understand Himself and His mission, so as to be fitted to carry out the work of His kingdom. He did not choose those “hide-bound” by the traditions of the rabbinic schools, with fixed and earthly notions of His state and kingdom, nor those who rejected the divine word (Sadducees), to be His witnesses. He chose men of simple, unsophisticated, yet strong and earnest mind, already led to repentance by the Baptist’s teaching, and waiting in their own honest fashion (not idly dreaming, but actively working) for “the consolation of Israel.”
I. Such were the first two disciples led to the Saviour. Acting on John’s indication, they “followed Jesus,” not at first apparently presuming to accost and speak to Him. But He ever knows His own. He saw them coming after Him, and with a simple question led them to that great, that important decision, which changed the whole current of their lives, and made their names shine amongst the most honoured and revered in history.
1. How simple and natural the story of it all is! “Rabbi,” they say, “where dwellest Thou?” in answer to His question, “What seek ye?” This simple and almost irrelevant question of theirs “breaks the ice” for them, so to speak. It was their wish, probably, to converse with Him at some other time, as the day was declining apace, and they might not wish to disturb Him when evening was approaching. But,
2. His answer at once decided them—“Come and see”: words of simple invitation, but implying so much on the lips of Him who spoke them. We know not where it was that Jesus was dwelling. It is Himself and not the place that is important. Where He is as our friend and host, there is all heaven. The writer of this account (one of the two) was so impressed by the events of that afternoon interview with Jesus, never to be forgotten, that he recollects the hour when first he heard the voice of that Jesus whose teaching he was to assimilate and understand so deeply—whose latest word he was to hear from the cross (Joh_19:30), whom he was to recognise first of all the disciples after the resurrection (Joh_21:7), and whom again he was to hear in apocalyptic vision speaking in words of power (Rev_1:17-20).
3. And is not the first meeting of the Saviour with all His true disciples, when they first recognise Him as the Sent of God and their Redeemer, a time to be cherished in memory?
II. The second incident has a special interest.—It tells us:
1. That those who truly come to Christ do not go back from Him. They come to know Him in all His loveliness and tenderness, His grace and truth. But, more than that, they become—
2. Active workers for Jesus. John modestly records Andrew’s action only; but no doubt at the same time he led his own brother James to Jesus. It is interesting and instructive to notice that no sooner did these two come to Christ than they became witnesses to Him. They are the first distinctively gospel preachers.
3. A notable member of the apostolic band came in response to Andrew’s call. Jesus recognised the great qualities of this man, Simon, son of Jona (best MSS. John), and to signalise his entrance in the service of the kingdom gave him a new name, distinctive of the prominent and important work he was to do. But there is nothing in this, or in any of the gospel narratives, or the New Testament generally, to lead us to suppose that he ever occupied a position analogous to that given him in mediæval Church history. “In Church history St. Peter is everything and St. Andrew nothing; but would there have been an apostle Peter but for Andrew?” (Plummer).
III. The third incident is also noteworthy in an especial manner from this fact, that in bringing Philip into the circle of the disciples Jesus for the first time issued that oft-repeated direct call, “Follow Me.”
1. This command is in the Gospels issued only by our Lord Himself. It is “addressed to but one outside the circle of the apostles, the rich young man, whom Jesus loved (Mat_19:21, etc.). In other parts of the New Testament it is used but once (Act_12:8), in the words of the angel to Peter” (Watkins).
2. This word implies that now there is a new centre for humanity—not Moses, not Jerusalem, but Christ (Joh_1:17; Joh_4:23-26).
3. Obedience to this command is a test of genuine Christianity:
(1) In the preacher of the cross. His chief duty is to direct, like John, his hearers to Christ, and to be able to say like St. Paul, “Be ye followers of me, even as I also am of Christ” (1Co_11:1).
(2) Those who hear this call should, like Philip, promptly and unhesitatingly obey it.
HOMILETIC NOTES
Leadership.—
1. As men are constituted they must follow some leader—are drawn by some power to choose a certain direction in life.
2. The leaders of men also are led. They too are dominated by some power, not themselves, which makes either for righteousness or unrighteousness; they are moved either by principle or caprice; they are swayed either by the desires and passions of their lower nature, or by reason and conscience. And so much power have those prominent and noteworthy men we call leaders, that they attract to themselves a following of disciples, more or less numerous, and exert an influence that not only tells on human history here, but extends into eternity. We cannot compute or measure the results for good and for evil that have flowed from the activity of great leaders of men past and present.
3. Therefore the necessity of choosing men of principle, unswerving in their love of righteousness, as leaders in the social, political, and ecclesiastic spheres. For if they be not men of principle, however plausible and good their schemes or measures may seem, something will lie behind that will vitiate all. It is true men here are imperfect, and much of evil may often mingle with what is good; but are righteousness, truth, benevolence, principle, the prominent and ruling traits in the character of one who offers himself as a leader of men, then let them rejoice, for undoubtedly such a one is heavensent. And if men in choosing their leaders fixed on such, the world would speedily be happier and better.
4. We believers in Christ have a fixed standard by which men may be tried who offer themselves as our guides, especially in things religious. Again and again St. Paul calls on his converts to follow him and his fellow-workers; but he shows that his words and actions must be tested by the ultimate standard, “Be ye followers of me, even as I also am of Christ” (1Co_11:1). Here is the standard to which our leaders should be conformed, especially our religious leaders. And as the mass of men in the present state of the world still depend, to a great extent, on teachers and guides, prominent human leaders, it is greatly to be desired that they should be led in choosing them to ascertain in how far they conform to the perfect pattern given us in Christ. “He is our example that we should follow in His steps” (1Pe_2:21). He called His disciples to “follow” Him.
5. And the test by which teachers and leaders in the religious sphere should be tried is this: do they lead those who come under their influence to follow Christ Himself? When to John the Baptist it was revealed at the baptism of Jesus that the Son of Mary was indeed no other than the Son of God, the promised Messiah, he did not delay to point his own disciples to the Lamb of God, so that “they followed Jesus.” This is the spirit of all faithful teachers and guides in the Church. “Not in the words which man’s wisdom teacheth,” but, guided by the Holy Ghost, and therefore “in demonstration of the Spirit and of power” (1Co_2:4), they point men to Christ. They forget and lose themselves in Him whom they proclaim. O, si sic omnes!
ILLUSTRATIONS
The Peter name.—“Thou art Simon, son of Jona; thou shalt be called Peter.” The apostle received this grand and astonishing word deep in his heart. It revealed to him a great and mysterious destiny. It would rise before him as a warning, and often in reproach. Always, whatsoever he might do, it would start into remembrance. Ah! what did it say in that hour of his fall and triple denial? With what remorse would it transpierce his soul. And if at times pride laid hold of the thought of this great vocation which his name presaged, how would he then learn in his weakness that God alone who called him to this destiny could give him power to realise it. Brethren, all called by Jesus Christ to serve and follow Him as Peter was, what name would your Saviour give you were He present now in our midst? Ah, without doubt, as to Simon, a name which would express the end you ought to press toward, and the new character you ought to assume: to you who are yet fearful and weak in your faith a name which would express firmness; to you who are besieged by temptations that humiliate you a name expressive of the liberty of a purified soul; to you dominated by obstinate pride and ambition a name which would recall you to humility, to the discipline which you require. Well then, you must accept and lay hold of this glorious destiny; you must attain to this end; you must respond to the divine will, for fear lest, following the stern words of Scripture, you “frustrate the grace of God concerning you.” Simon, remember that thou art called Peter. Oh, you who hear me, remember you have been redeemed by the Saviour! No, you were not made for this life only, to be entirely absorbed by the preoccupations of the world, by those dreams of fortune, of glory, and of egoistic happiness. No, you are not made for that inward servitude, that shameless slavery of hidden passion which weakens you, paralyses you, and eats away the substance of your life and your moral strength. No, my sister, you were not made for this insensate dissipation by which your days are wasted, for those vain dreams of vanity, for that lying homage, for that idolatry which is so pleasing to you. It is to another way, to another aim, which those prayers by which you have been encompassed have called you, those pure and sweet remembrances of a Christian childhood, those deep emotions, those tears at former times shed at the Saviour’s feet, those multiplied warnings sent by the love of a faithful God. Christian soul, soul redeemed by the blood of Jesus Christ, called to eternal life, awake, throw off your slave chains, and return to God, who is willing to save you. And Thou, Saviour whose love is so faithful; Thou whose gifts, according to Thy word, are without repentance; Thou who dost call and who dost save, who dost convert and sanctify, who dost commence and finish; Thou who dost place before us so great a destiny, who desirest that we should be conquerors of the world and of ourselves, and inheritors of eternity, citizens of heaven, kings and priests, fulfil in us Thy will, make us submissive to Thy holy law, and in place of these fleshly hearts, subject to vanity, give us new hearts, freed from evil and consecrated to Thee for evermore.—Translated from Eug. Bersier.
“To live unto righteousness”—thus alone to the honour of my Saviour and Redeemer ought I to live, to suffer, to die. Such a life—a new life in righteousness—does the Saviour implant in all His own. Has it begun in you to germinate, to put forth buds, to flourish, this new spiritual life? Are there souls among you in which the Holy Ghost has begun His work; plants of righteousness who to-day, in the springtide glow of their first love to the Saviour, in the vernal dress of a pure youthhood stand before the Lord like a tree covered with white, fragrant blossom?… Oh that those blossoms of “first love” may not fall off as blighted blossoms, but may ripen into fruit, into “the fruits of righteousness.” Oh that all who hitherto have been like dry wood might yet flourish in very righteousness and holiness! There is nothing more beautiful on earth than a son or daughter, blooming not alone in body, but also in soul, flourishing before God in innocency, and growing up by their Saviour, as a rose which has climbed up around the cross. Oh that in us all, even in aged hearts, the new divine life once more would stir, the blossoms of godly love would finally open, the fruits of righteousness would yet ripen, by which the Lord knows His own! That would indeed be a lovely May blossom, a most blessed springtide of the soul.—From an Easter Address to Catechumens, Dr. Karl Gerok.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v35 Joh 1:35-43. “On the following day, John again stood,…
DISCIPLES OF JESUS
Joh 1:35-43. “On the following day, John again stood, and two of His disciples, and looking upon Jesus walking about, says, Behold the Lamb of God. And the two disciples heard Him speaking, and follow Jesus. And Jesus turning, and seeing them following, says to them, What are you seeking? And they said to Him, Master, which is interpreted Teacher, where dwellest Thou? And He says to them, Come and see, And they came and saw where He dwelleth, and they abode with Him that day; it was about the tenth hour;” i.e., four o’clock in the afternoon. The Apostle John, the author of this Gospel, is too modest to call his own name, always alluding to himself in some indirect way. Lord, help all of us preachers to profit by John’s modesty! How many are not satisfied with their names, but want D.D. and LL.D. added to them! Here, John specifies that Andrew was one of those two disciples, but does not give the name of the other, there being no doubt but he himself is the other one; and I believe, as these two were the first disciples of Jesus, that John himself led the way, being actually the first of all; as you see here they are falling in line, and following Jesus, at the instigation of John the Baptist, who, in the Divine economy, taught the primary department in the school of Christ, thus preparing His disciples for Him, as the disciples of Christ, including the apostles, were first the disciples of John the Baptist, this explaining the reason why none of the original apostles were baptized with water after they followed Jesus, they all having received the baptism of John.
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Joh 1:40. “Come and see.” When John and Andrew, pursuant to the diagnosis of John the Baptist, said to Jesus, “Master, where dwellest Thou?” (“Where is Your lodging, that we may appoint a time to come and see You?”) Jesus said, “Come now.” Lord, help us to profit by Thy example, and quit all of this buncombe of appointing an hour to call! Now is the accepted time. Tomorrow may never come. We should be always ready for the Lord’s work. “The King’s business requires haste.” The sainted Miller Willis, during a fashionable, worldly, pseudo-revival, while the pastor, in a very formalistic way, was announcing from the pulpit that penitents could call upon him at his office at a stated hour, or, if they preferred it, call upon one of his official members at another hour, startled the whole congregation by a loud, sudden exclamation, “The Lord Jesus Christ is ready at all hours!” so that no burdened soul need wait a moment. Immediately after John and Andrew followed Jesus, the latter finds his brother Simon and notifies him: “We have found the Messiah, which is interpreted Christ; and he led him to Jesus. And Jesus looking on him said, Thou art Simon, the son of Jonah; but thou shalt be called Cephas, which is interpreted Peter.” Cephas means rock in Hebrew, and Peter in Greek. The moment Jesus saw Simon, He looked down into the deep interior of his heart, and saw his wonderful solidity and stability, and consequently named him Cephas in Hebrew and Peter in Greek, which means rock. Did not Peter show much vacillation and instability? He did, till the sanctifying fires of the Holy Ghost, which he received at Pentecost, burnt out the vast accumulations of debris with which hereditary depravity had encumbered him. After this glorious work, the rock was clearly revealed to all who knew him. He was steadfast as Mt. Zion, and inflexible under the combined powers of earth and hell. He lived a hero and died a martyr. So it is with all of us; like Peter, we are unstable as water and unsubstantial as mud till we receive the sanctifying fires of Pentecost.
Joh 1:44. “On the following day [i.e., the day after Jesus called Peter], He finds Philip, and says to him, Follow Me. Philip was from Bethsaida, from the city of Andrew and Peter.” Bethsaida stood on the northwest coast of the Galilean Sea, at a great spring, which issues from the base of a mountain contiguous to a beautiful, fertile plain, quite convenient for the site of the city and its gardens. Jesus pronounced an awful woe against it (Mat 11:21), which has been signally fulfilled in its utter desolation, with scarcely a vestige to mark its situation, and many centuries without an inhabitant. As the situation is beautiful and the water excellent, it is a favorite camping place. Our party stopped and lunched there. This city was the home of Peter and Andrew and Philip. However, in the days of our Savior, Peter was a married man, having left the home of his nativity and settled in Capernaum, which became the home of Jesus after His rejection at Nazareth, and, as we believe, making the house of Peter His home. “Philip finds Nathanael, and said to him, We have found Him of whom Moses and the prophets in the law did write, Jesus the Son of Joseph, who is from Nazareth. And Nathanael said to him, What good is able to be from Nazareth? Philip says to him, Come and see. Jesus saw Nathanael coming to Him, says concerning him, Behold an Israelite indeed, in whom there is no guile.” Nathanael is a Hebrew word, and means
“Given of God.” We here see that he enjoyed the sanctified experience, being a guileless Israelite, confirmatory of the conclusion that he was saved from all depravity; i.e., sanctified wholly. “Nathanael says to Him, Whence do you know me? Jesus responded and said to him, Before Philip called you, I saw you while you were under the fig-tree. Nathanael responded and says to Him, Master, Thou art the Son of God, Thou art the King of Israel. Jesus responded and said to him, Because I said to thee, I saw thee under the fig-tree, dost thou believe? Thou shalt see greater things than these And He says to him, Truly, truly, I say unto you, You shall see heaven opened, and the angels ascending and descending upon the Son of man.” Here we find that Nathanael was thoroughly convinced of the Christhood of Jesus because He saw him under the fig-tree. He was there alone, sequestered and hidden, and Jesus was nowhere about there, but away beyond great mountains and obstructions, so he knew that He had no chance to see him; hence, when He told him that He saw him, he knew that He was omnipresent, and believed in His Divinity unhesitatingly. Here our Savior alludes to the ladder which Jacob saw in his night vision, while sleeping on Mt. Bethel. Hence we see that Jacob’s ladder, connecting earth and heaven, was a type of Christ, who is the Mediator between God and man, bridging the intervening chasm, and bringing heaven and. earth into intercommunication. “The Son of man” has a deep signification, and is quite a favorite phrase in the diction of our Savior. Humanity, before the fall, enjoyed membership in the Divine family. In the fall, spiritual life was forfeited and superseded by death. Therefore the wicked are denominated the children of the devil (Joh 8:44), spiritual life and Divine sonship only being regained by the regeneration of the Holy Ghost. Now, since Jesus is the only unfallen Son of Adam, He, in an exclusive and peculiar sense, is truly the Son of man.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v35 Subdivision 3. (Joh 1:35-42.)
Subdivision 3. (Joh 1:35-42.)
A fore-shadow of a heavenly gathering.
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"To Him shall the obedience of the peoples be" was Jacob’s word of old as to Shiloh: a word which has waited long for its fulfilment. Of that generation of Israel to which He came He had to say, as foretold by the prophet: "I have labored in vain, and spent my strength for naught, and in vain; yet surely," He adds, "my judgment is with the Lord, and my work with my God" (Isa 49:4). Jehovah answers Him accordingly, not only with the assurance that Jacob shall nevertheless be brought to God by Him, but also He shall be a light to the Gentiles, that He may be His salvation to the ends of the earth (ver. 6).
But the full reality of the work among the Gentiles was, even so, not given to the Old Testament to foresee. The mystery of the Church was yet "hid in God" (Eph 3:9), although the Old Testament had also its witnesses, which on account of their veiled and typical language could not be understood until it pleased Him to lift off that veil. There they serve now to show the place in His heart this supreme grace of His towards men ever had.
Even in the Gospels, with the exception of what is conveyed in the brief words to Peter which Matthew has recorded for us (Mat 16:18), the Church still lies hidden. John, whose testimony to the Person of Christ is so full, and whose Gospel, from its unfolding of eternal life and the gift of the Spirit, so well deserves the title which has been given to it of the "Christian Gospel," yet says nothing explicitly of the Church of God. It is of the family of God be speaks throughout, even when it is the Church that furnishes his example of the family.
We have, however, something more than this in what we have now before us, though not in explicit statement. The Son of God, the Word made flesh, and stooping to be the Lamb of sacrifice, then and thus Baptizer with the Holy Spirit, and bringing men into a spiritual unity which is necessarily communion with the Father and the Son, begins in the power of the grace manifested in Him to draw men to Himself. He becomes the Centre of what we soon discern to be a two-fold gathering, in principle a heavenly and an earthly one. The mind of the Spirit is evidently to show us this by typical example, the Christian and the Jewish assemblies in their characteristic features as these, -the New Testament and the Old finding in Him harmonious fulfilment. How suited is this, after His fulness has been displayed, to show us something of the circles of blessing that shall surround Him, to which eternally this fulness shall flow out. The exact, even minute correspondence forbids any mistake as to what is intended: every word tells. The more we, examine the more shall we realize that here are all the details of a picture such as the Spirit of God alone could have drawn, and which is addressed to our intelligence as Christians to discover.
At the commencement John is still the witness, the Old Testament in him sending its disciples to Him who is the fulfilment of its sacrificial shadows, to the Lamb of God, who satisfies as such the first need of the soul, and in setting it free makes it inalienably His own. The true disciples of the Old Testament are, therefore, those who follow Jesus; and it was as a Jewish remnant that the Church began. But immediately we hear of something beyond this. Jesus sees them following and asks, "What seek ye?" and they seek, in fact, the place where He abides. It is practically the second occurrence of a word which is common in John and characteristic of his Gospel, -related, as it is to that divine side of things with which he has so much to do. Thus the Spirit "abides" on Christ: does not come occasionally, and leave again, as with the prophets of old. The Father also "abides" in Him (Joh 14:10). The believer "abides" in Christ, and Christ in him; as the branch "abides" in the vine (Joh 15:1-27) and thus the vine -the sap -in the branch. The bread from heaven "abides" unto eternal life (Joh 6:27). But here the place where Christ abides carries our thoughts at once to His own "where I am," in the Father’s house, where are the "abodes" (Joh 14:2) in which His people are to be with Him for ever. We have in type the heavenly family, who even now by faith see where He abides and abide with Him while night is on the earth, to come out in the morning with Him. No name of earth attaches itself to this His dwelling-place; and though, plainly, as the time indicates, they pass the night with Him, no night is mentioned, for where He is it is day.
All harmonizes thus far; but we have more than this: for "one of the two who heard John speak and followed Him was Andrew, Simon Peter’s brother. Andrew, the "manly," "courageous," is indeed akin to Simon, "the hearkener," the "obedient," who becomes Peter the "stone" the rock-like man; and both together may speak of the energy needed to go through the transition which the name of Peter at once suggests here, and which John further emphasizes for us by interpreting the Messias of Andrew’s testimony into the Gentile "Christ." The sacred language itself is changing, as we see in that of the New Testament, which is the language of the outside world.
Andrew brings his brother to Jesus; and at once we have the change of name, which in Matthew takes place at a later time. There it is evidently a confirmation of what is given at the commencement of his discipleship; there the point had come from which the whole transformation could be seen, which here is confined to himself personally. The "hearkener, the son of the dove" (Jonas)* -for with the hearing the dead live (Joh 5:25), and this life is the Spirit’s work -becomes Cephas, Which also is interpreted into the Gentile Peter: that is to say "a stone." Peter himself gives us the full significance of this (1Pe 2:4-5): "To whom coming, as unto a living Stone, . . . ye also, as living stones, are built up a spiritual house." Thus the Church is formed; and in what is intimated in this name now conferred we see the heavenly company assuming the full character of the house of God, the dwelling-place of the Spirit. The other aspects of the Church as the body and bride of Christ are to be the subjects of after revelation.
{*The weight of MS. authority is for "John," though they do not agree as to the spelling. The text in Mat 16:1-28 reads "Jonas" without dissent at all; which makes for the less supported reading here.}
Here then is the first gathering to the Lord as it is now, Israel having rejected Him, as in John we see all through. But even on this account John will not leave it there, and we are next to see, after the same representative manner, an Israelitish company, which serves by contrast only to make more distinct, if possible, the character of that which has preceded it.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv37, 40 Joh 1:37 - Joh 1:39.
John
THE FIRST DISCIPLES: I. JOHN AND ANDREW
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Joh 1:37 - Joh 1:39.
In these verses we see the head waters of a great river, for we have before us nothing less than the beginnings of the Christian Church. So simply were the first disciples made. The great society of believers was born like its Master, unostentatiously and in a corner.
Jesus has come back from His conflict in the wilderness after His baptism, and has presented Himself before John the Baptist for his final attestation. It was a great historical moment when the last of the Prophets stood face to face with the Fulfilment of all prophecy. In his words, ‘Behold the Lamb of God which taketh away the sin of the world!’ Jewish prophecy sang its swan-song, uttered its last rejoicing, ‘Eureka! I have found Him!’ and died as it spoke.
We do not sufficiently estimate the magnificent self-suppression and unselfishness of the Baptist, in that he, with his own lips, here repeats his testimony in order to point his disciples away from himself, and to attach them to Jesus. If he could have been touched by envy he would not so gladly have recognised it as his lot to decrease while Jesus increased. Bare magnanimity that in a teacher! The two who hear John’s words are Andrew, Simon Peter’s brother, and an anonymous man. The latter is probably the Evangelist. For it is remarkable that we never find the names of James and John in this Gospel {though from the other Gospels we know how closely they were associated with our Lord}, and that we only find them referred to as ‘the sons of Zebedee,’ once near the close of the book. That fact points, I think, in the direction of John’s authorship of this Gospel.
These two, then, follow behind Jesus, fancying themselves unobserved, not desiring to speak to Him, and probably with some notion of tracking Him to His home, in order that they may seek an interview at a later period. But He who notices the first beginnings of return to Him, and always comes to meet men, and is better to them than their wishes, will not let them steal behind Him uncheered, nor leave them to struggle with diffidence and delay. So He turns to them, and the events ensue which I have read in the verses that follow as my text.
We have, I think, three things especially to notice here. First, the Master’s question to the whole world, ‘What seek ye?’ Second, the Master’s invitation to the whole world, ‘Come and see!’ Lastly, the personal communion which brings men’s hearts to Him, ‘They came and saw where He dwelt, and abode with Him that day.’
I. So, then, first look at this question of Christ to the whole world, ‘What seek ye?’
As it stands, on its surface, and in its primary application, it is the most natural of questions. Our Lord hears footsteps behind Him, and, as any one would do, turns about, with the question which any one would ask, ‘What is it that you want?’ That question would derive all its meaning from the look with which it was accompanied, and the tone in which it was spoken. It might mean either annoyance and rude repulsion of a request, even before it was presented, or it might mean a glad wish to draw out the petition, and more than half a pledge to bestow it. All depends on the smile with which it was asked and the intonation of voice which carried it to their ears. And if we had been there we should have felt, as these two evidently felt, that though in form a question, it was in reality a promise, and that it drew out their shy wishes, made them conscious to themselves of what they desired, and gave them confidence that their desire would be granted. Clearly it had sunk very deep into the Evangelist’s mind; and now, at the end of his life, when his course is nearly run, the never-to-be-forgotten voice sounds still in his memory, and he sees again, in sunny clearness, all the scene that had transpired on that day by the fords of the Jordan. The first words and the last words of those whom we have learned to love are cut deep on our hearts.
It was not an accident that the first words which the Master spoke in His Messianic office were this profoundly significant question, ‘What seek ye?’ He asks it of us all, He asks it of us to-day. Well for them who can answer, ‘Rabbi! where dwellest Thou?’ ‘It is Thou whom we seek!’ So, venturing to take the words in that somewhat wider application, let me just suggest to you two or three directions in which they seem to point.
First, the question suggests to us this: the need of having a clear consciousness of what is our object in life. The most of men have never answered that question. They live from hand to mouth, driven by circumstances, guided by accidents, impelled by unreflecting passions and desires, knowing what they want for the moment, but never having tried to shape the course of their lives into a consistent whole, so as to stand up before God in Christ when He puts the question to them, ‘What seek ye?’ and to answer the question.
These incoherent, instinctive, unreflective lives that so many of you are living are a shame to your manhood, to say nothing more. God has made us for something else than that we should thus be the sport of circumstances. It is a disgrace to any of us that our lives should be like some little fishing-boat, with an unskilful or feeble hand at the tiller, yawing from one point of the compass to another, and not keeping a straight and direct course. I pray you, dear brethren, to front this question: ‘After all, and at bottom, what is it I am living for? Can I formulate the aims and purposes of my life in any intelligible statement of which I should not be ashamed?’ Some of you are not ashamed to do what you would be very much ashamed to say, and you practically answer the question, ‘What are you seeking?’ by pursuits that you durst not call by their own ugly names.
There may be many of us who are living for our lusts, for our passions, for our ambitions, for avarice, who are living in all uncleanness and godlessness. I do not know. There are plenty of shabby, low aims in all of us which do not bear being dragged out into the light of day. I beseech you to try and get hold of the ugly things and bring them up to the surface, however much they may seek to hide in the congenial obscurity and twist their slimy coils round something in the dark. If you dare not put your life’s object into words, bethink yourselves whether it ought to be your life’s object at all.
Ah, brethren! if we would ask ourselves this question, and answer it with any thoroughness, we should not make so many mistakes as to the places where we look for the things for which we are seeking. If we knew what we were really seeking, we should know where to go to look for it. Let me tell you what you are seeking, whether you know it or not. You are seeking for rest for your heart, a home for your spirits; you are seeking for perfect truth for your understandings, perfect beauty for your affections, perfect goodness for your conscience. You are seeking for all these three, gathered into one white beam of light, and you are seeking for it all in a Person. Many of you do not know this, and so you go hunting in all manner of impossible places for that which you can only find in one. To the question, ‘What seek ye?’ the deepest of all answers, the only real answer, is, ‘My soul thirsteth for God, for the living God.’ If you know that, you know where to look for what you need! ‘Do men gather grapes of thorns?’ If these are really the things that you are seeking after, in all your mistaken search-oh! how mistaken is the search! Do men look for pearls in cockle-shells, or for gold in coal-pits; and why should you look for rest of heart, mind, conscience, spirit, anywhere and in anything short of God? ‘What seek ye?’-the only answer is, ‘We seek Thee!’
And then, still further, let me remind you how these words are not only a question, but are really a veiled and implied promise. The question, ‘What do you want of Me?’ may either strike an intending suppliant like a blow, and drive him away with his prayer sticking in his throat unspoken, or it may sound like a merciful invitation, ‘What is thy petition, and what is thy request, and it shall be granted unto thee?’ We know which of the two it was here. Christ asks all such questions as this {and there are many of them in the New Testament}, not for His information, but for our strengthening. He asks people, not because He does not know before they answer, but that, on the one hand, their own minds may be clear as to their wishes, and so they may wish the more earnestly because of the clearness; and that, on the other hand, their desires being expressed, they may be the more able to receive the gift which He is willing to bestow. So He here turns to these men, whose purpose He knew well enough, and says to them, ‘What seek ye?’ Herein He is doing the very same thing on a lower level, and in an outer sphere, as is done when He appoints that we shall pray for the blessings which He is yearning to bestow, but which He makes conditional on our supplications, only because by these supplications our hearts are opened to a capacity for receiving them.
We have, then, in the words before us, thus understood, our Lord’s gracious promise to give what is desired on the simple condition that the suppliant is conscious of his own wants, and turns to Him for the supply of them. ‘What seek ye?’ It is a blank cheque that He puts into their hands to fill up. It is the key of His treasure-house which He offers to us all, with the assured confidence that if we open it we shall find all that we need.
Who is He that thus stands up before a whole world of seeking, restless spirits, and fronts them with the question which is a pledge, conscious of His capacity to give to each of them what each of them requires? Who is this that professes to be able to give all these men and women and children bread here in the wilderness? There is only one answer-the Christ of God.
And He has done what He promises. No man or woman ever went to Him, and answered this question, and presented their petition for any real good, and was refused. No man can ask from Christ what Christ cannot bestow. No man can ask from Christ what Christ will not bestow. In the loftiest region, the region of inward and spiritual gifts, which are the best gifts, we can get everything that we want, and our only limit is, not His boundless omnipotence and willingness, but our own poor, narrow, and shrivelled desires. ‘Ask, and ye shall receive; seek, and ye shall find.’
Christ stands before us, if I may so say, like some of those fountains erected at some great national festival, out of which pour for all the multitude every variety of draught which they desire, and each man that goes with his empty cup gets it filled, and gets it filled with that which he wishes. ‘What seek ye?’ Wisdom? You students, you thinkers, you young men that are fighting with intellectual difficulties and perplexities, ‘What seek ye?’ Truth? He gives us that. You others, ‘What seek ye?’ Love, peace, victory, self-control, hope, anodyne for sorrow? Whatever you desire, you will find in Jesus Christ. The first words with which He broke the silence when He spake to men as the Messias, were at once a searching question, probing their aims and purposes, and a gracious promise pledging Him to a task not beyond His power, however far beyond that of all others, even the task of giving to each man his heart’s desire. ‘What seek ye?’ ‘Seek, and ye shall find.’
II. Then, still further, notice how, in a similar fashion, we may regard here the second words which our Lord speaks as being His merciful invitation to the world. ‘Come and see.’
The disciples’ answer was simple and timid. They did not venture to say, ‘May we talk to you?’ ‘Will you take us to be your disciples?’ All they can muster courage to ask now is, ‘Where dwellest Thou?’ At another time, perhaps, we will go to this Rabbi and speak with Him. His answer is, ‘Come, come now; come, and by intercourse with Me learn to know Me.’ His temporary home was probably nothing more than some selected place on the river’s bank, for ‘He had not where to lay His head’; but such as it was, He welcomes them to it. ‘Come and see!’
Take a plain, simple truth out of that. Christ is always glad when people resort to Him. When He was here in the world, no hour was inconvenient or inopportune; no moment was too much occupied; no physical wants of hunger, or thirst, or slumber were ever permitted to come between Him and seeking hearts. He was never impatient. He was never wearied of speaking, though He was often wearied in speaking. He never denied Himself to any one or said, ‘I have something else to do than to attend to you.’ And just as in literal fact, whilst He was here upon earth, nothing was ever permitted to hinder His drawing near to any man who wanted to draw near to Him, so nothing now hinders it; and He is glad when any of us resort to Him and ask Him to let us speak to Him and be with Him. His weariness or occupation never shut men out from Him then. His glory does not shut them out now.
Then there is another thought here. This invitation of the Master is also a very distinct call to a firsthand knowledge of Jesus Christ. Andrew and John had heard from the Baptist about Him, and now what He bids them to do is to come and hear Himself. That is what He calls you, dear brethren, to do. Do not listen to us, let the Master Himself speak to you. Many who reject Christianity reject it through not having listened to Jesus Himself teaching them, but only to theologians and other human representations of the truth. Go and ask Christ to speak to you with His own lips of truth, and take Him as the Expositor of His own system. Do not be contented with traditional talk and second-hand information. Go to Christ, and hear what He Himself has to say to you.
Then, still further, in this ‘Come and see’ there is a distinct call to the personal act of faith. Both of these words, ‘come’ and ‘ see,’ are used in the New Testament as standing emblems of faith. Coming to Christ is trusting Him; trusting Him is seeing Him, looking unto Him. ‘Come unto Me, and I will give you rest,’ ‘Look unto Me, and be ye saved, all ye ends of the earth.’ There are two metaphors, both of them pointing to one thing, and that one thing is the invitation from the dear lips of the loving Lord to every man, woman, and child in this congregation. ‘Come and see!’ ‘Put your trust in Me, draw near to Me by desire and penitence, draw near to Me in the fixed thought of your mind, in the devotion of your will, in the trust of your whole being. Come to Me, and see Me by faith; and then-and then-your hearts will have found what they seek, and your weary quest will be over, and, like the dove, you will fold your wings and nestle at the foot of the Cross, and rest for evermore. Come! “Come and see!”‘
III. So, lastly, we have in these words a parable of the blessed experience which binds men’s hearts to Jesus for ever. ‘They came and saw where He dwelt, and abode with Him that day, for it was about the tenth hour.’
‘Dwelt’ and ‘abode’ are the same words in the original. It is one of John’s favourite words, and in its deepest meaning expresses the close, still communion which the soul may have with Jesus Christ, which communion, on that never-to-be-forgotten day, when he and Andrew sat with Him in the quiet, confidential fellowship that disclosed Christ’s glory ‘full of grace and truth’ to their hearts, made them His for ever.
If the reckoning of time here is made according to the Hebrew fashion, the ‘tenth hour’ will be ten o’clock in the morning. So, one long day of talk! If it be according to the Roman legal fashion, the hour will be four o’clock in the afternoon, which would only give time for a brief conversation before the night fell. But, in any case, sacred reserve is observed as to what passed in that interview. A lesson for a great deal of blatant talk, in this present day, about conversion and the details thereof!
‘Not easily forgiven
Are those, who setting wide the doors, that bar
The secret bridal chambers of the heart.
Let in the day.’
John had nothing to say to the world about what the Master said to him and his brother in that long day of communion.
One plain conclusion from this last part of our narrative is that the impression of Christ’s own personality is the strongest force to make disciples. The character of Jesus Christ is, after all, the central and standing evidence and the mightiest credential of Christianity. It bears upon its face the proof of its own truthfulness. If such a character was not lived, how did it ever come to be described, and described by such people? And if it was lived, how did it come to be so? The historical veracity of the character of Jesus Christ is guaranteed by its very uniqueness. And the divine origin of Jesus Christ is forced upon us as the only adequate explanation of His historical character. ‘Truly this man was the Son of God.’
I believe that to lift Him up is the work of all Christian preachers and teachers; as far as they can to hide themselves behind Jesus Christ, or at the most to let themselves appear, just as the old painters used to let their own likenesses appear in their great altar-pieces-a little kneeling figure there, away in a dark corner of the background. Present Christ, and He will vindicate His own character; He will vindicate His own nature; He will vindicate His own gospel. ‘They came and saw where He dwelt, and abode with Him,’ and the end of it was that they abode with Him for evermore. And so it will always be.
Once more, personal experience of the grace and sweetness of this Saviour binds men to Him as nothing else will:
‘He must be loved ere that to you
He will seem worthy of your love.’
The deepest and sweetest and most precious part of His character and of His gifts can only be known on condition of possessing Him and them, and they can be possessed only on condition of holding fellowship with Him. I do not say to any man: ‘Try trust in order to be sure that Jesus Christ is worthy to be trusted,’ for by its very nature faith cannot be an experiment or provisional. I do not say that my experience is evidence to you, but at the same time I do say that it is worth any man’s while to reflect upon this, that none who ever trusted in Him have been put to shame. No man has looked to Jesus and has said: ‘Ah! I have found Him out! His help is vain, His promises empty.’ Many men have fallen away from Him, I know, but not because they have proved Him untruthful, but because they have become unfaithful.
And so, dear brethren, I come to you with the old message, ‘Oh! taste,’ and thus you will ‘see that the Lord is good.’ There must be the faith first, and then there will be the experience, which will make anything seem to you more credible than that He whom you have loved and trusted, and who has answered your love and your trust, should be anything else than the Son of God, the Saviour of mankind. Come to Him and you will see. The impregnable argument will be put into your mouth-’Whether this man be a sinner or no, I know not. One thing I know, that whereas I was blind, now I see.’ Look to Him, listen to Him, and when He asks you, ‘What seek ye?’ answer, ‘Rabbi, where dwellest Thou? It is Thou whom I seek.’ He will welcome you to close blessed intercourse with Him, which will knit you to Him with cords that cannot be broken, and with His loving voice making music in memory and heart, you will be able triumphantly to confess-’Now we believe, not because of any man’s saying, for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v35 J. W. McGarvey's The Fourfold Gospel [XXI. Jesus' First…
J. W. McGarvey's The Fourfold Gospel [XXI. Jesus' First Disciples].
XXI. JESUS MAKES HIS FIRST DISCIPLES. (Bethany beyond Jordan, Spring A. D. 27.) dJOHN I. 35-51.
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d35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mar_14:67, Luk_22:61, Mar_10:21, Mar_10:27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully we proclaim him] upon Jesus as he walked [This detail seems to be introduced to show that the Baptist did not stop Jesus and enter into familiar conversation with him. The witness of John was wholly that of an inspired, unbiased prophet, and not that of a friend or a familiar acquaintance], and saith, Behold the Lamb of God! [John repeats this testimony. He might have chosen another message, but preferred this one. Paul also had but one theme-- 1Co_2:2, Gal_6:14.] 37 And the two disciples [Andrew and probably John, the writer of this Gospel. The following are indications that it was John: 1. From this time on he speaks as an eye-witness. 2. We have no other account in his Gospel on his call to discipleship. 3. On seven other occasions in this Gospel he withholds his name-- Joh_13:23, Joh_19:26, Joh_19:35, Joh_20:2, Joh_21:7, Joh_21:20, Joh_21:24] heard him speak, they followed Jesus. [Here is the fountainhead of Christianity, for Christianity is following Jesus.] 38 And Jesus turned, and beheld them following, and saith unto them, What seek ye? [They doubtless felt such awe and reverence for the person of Jesus as would make them hesitate to address him. Hence Jesus himself opens the way for intercourse with himself.] And they said unto him, Rabbi (which is to say, being interpreted, Teacher) [109] [By the way in which John explains Jewish words and customs, it becomes apparent that his Gospel was written for Gentiles as well as for Jews. Some take these explanations as evidence that John's Gospel was written after the destruction of the temple at Jerusalem. They are indeed a slight evidence of this, for it is more expedient to explain a custom which has ceased to exist than one which survives to explain itself], where abidest thou? 39 He saith, Come, and ye shall see. [The fitting invitation of him who says: "Seek, and ye shall find."] They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour. [It being a crisis in his life, John remembered the very hour. If John reckoned time according to the Jewish method, it was about 4 P. M. If according to the Roman method, it was 10 A. M. We are inclined to accept the latter as correct.] 40 One of the two that heard John i speak, and followed him, was Andrew, Simon Peter's brother. 41 He findeth first [before he did anything else] his own brother Simon [The word "own" is here coupled with "brother" to show that Simon was not a mere relative (as the word "brother" might mean), but it was literally Andrew's brother] and saith unto him, We have found the Messiah (which is, being interpreted, Christ). ["Messiah" is Hebrew, "Christ" is Greek, "Anointed" is English. Jesus is the anointed of God. In finding him, Andrew had made the greatest discovery which it is possible for a man to make.] 42 He brought him unto Jesus. [Thus Andrew has in a sense the honor of being the first Christian evangelist.] Jesus looked upon him, and said, Thou art Simon [this name means "hearing"] the son of John: thou shalt be called Cephas (which is by interpretation, Peter). [Cephas is Hebrew, Peter is Greek, stone is English. It means a mass of rock detached from the bed-rock or strata on which the earth rests. The future tense, "thou shalt be," indicates that Peter was to win his name. It is given prophetically to describe the stability to which the then weak and vacillating Simon should attain.] [110] 43 On the morrow he was minded to go forth into Galilee, and findeth Philip [In the synoptists, Philip is a mere name in the apostolic list. Through John we gain some acquaintance with him-- Joh_6:5, Joh_12:21, Joh_14:8]: and Jesus saith unto him, Follow me. [The Lord's usual invitation to discipleship-- Mat_4:19, Mat_8:22, Mat_9:9, Mat_19:21, Mar_2:14, Mar_10:21, Luk_5:27, Luk_9:59, Joh_21:19.] 44 Now Philip was from Bethsaida [Bethsaida of Galilee, on the northwestern shore of the Lake of Galilee. It was a wicked place-- Mat_11:21], of the city of Andrew and Peter. [It appears that Peter afterward removed to Capernaum--Mark i. 29.] 45 Philip findeth Nathanael [Nathanael is commonly identified with Bartholomew for the following reasons: 1. The name Bartholomew is only a patronymic, and hence its bearer would be likely to have an additional name. (Compare Mat_16:17, Act_4:36.) 2. John never mentions Bartholomew, and the Synoptists never mention Nathanael, though John mentions him among apostles at the beginning and at the close of Christ's ministry. 3. The Synoptists, in their list of apostles, invariably place Philip next to Bartholomew, and show a tendency to place brothers and friends together. 4. All the other disciples mentioned in this chapter become apostles, and none are so highly commended as Nathanael. 5. Bartholomew is connected with Matthew in the list at Act_1:13, and the names Matthew and Nathanael both mean the same, and are equal to the Greek name Theodore, which means "gift of God." But even so the identification is not perfect], and saith unto him, We have found him, of whom Moses in the law, and the prophets, wrote [The whole law is full of symbolism which refers to Christ. The following references may be taken as more specific: Gen_49:10, Num_24:17-19, Deu_18:15. The passages in the prophets are too numerous to mention. For samples see Isa_7:14, Isa_9:6, Isa_52:13, Isa_53:1-12, Eze_34:23-31. In brief, Moses wrote of him as a Prophet, David as Lord, Isaiah as the Son of the virgin and suffering Servant, Jeremiah as the [111] Branch, Ezekiel as the Shepherd, Malachi as the Messenger of the Covenant, Daniel as the Messiah. Christ is the hero and subject-matter of both Testaments-- 1Pe_1:11, Joh_5:39], Jesus of Nazareth, the son of Joseph. [Philip knew no better at this time, and John did not change the words of Philip to suit his later knowledge of Christ's parentage. John has already declared the divine origin of Jesus ( Joh_1:14), thereby agreeing with the detailed account of Matthew and Luke.] 46 And Nathanael said unto him, Can any good thing come out of Nazareth? [Because of their want of culture, their rude dialect, and their contact with Gentiles, the Galileans were lightly esteemed by the inhabitants of Judæa ( Joh_7:52). But here Nathanael, a Galilean himself, speaks slightingly of Nazareth. Some think that Nazareth was no worse than the rest of Galilee, and that Nathanael speaks thus disparagingly because he dwelt in the neighboring town of Cana, and felt that jealousy which often exists between rival villages. The guileless Nathanael had no such jealousy, and the persistency with which the enemies of Jesus called him the Nazarene indicates that there was more than a local odium attached to the name Nazareth. Moreover, it was the first city to offer violence to Christ and was ready on one day's acquaintance with his preaching to put him to death.] Philip saith to him, Come and see. [So said afterward the woman of Samaria ( Joh_4:29). Investigation removes prejudice.] 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed [An Israelite in spirit as well as in flesh ( Rom_2:28, Rom_2:29, Rom_9:16). Such a character contrasted sharply with the prevalent formalism and hypocrisy of that day], in whom is no guile! [Some see in the word guile a reference to Jacob. He was a man full of all subtlety and guile in his early years, but his experience at Peniel ( Gen_32:22-31) changed his nature and his name, and he became Israel, the spiritual father of all true Israelites.] 48 Nathanael saith unto him, Whence knowest thou me? [Nathanael's surprise clearly indicates that the knowledge [112] which Jesus exhibited was miraculous. Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. [The fig-tree affords the densest shade in Palestine--a shade where no sunspot can be seen. This fact has made it immemorially a resting-place and a refuge from the fierce Syrian sunlight. Under such a cover Jesus saw Nathanael when he was alone. Such superhuman knowledge wrought faith in Nathanael, as it did afterward in the woman of Samaria.--See Pro_15:3.] 49 Nathanael answered and said unto him, Rabbi, thou art the Son of God; thou art the King of Israel. [ Psa_2:7, Isa_9:6 prophetically announce Jesus as the Son of God. These and other prophecies had just been more clearly announced by the Baptist ( Joh_1:34). It is clear, therefore, where Nathanael got his words; but it is not so clear how well he understood them. This is the first recorded uninspired confession of the divinity of Jesus, but Mat_16:16, Mat_16:17 indicates that it was but partially comprehended, else Peter might have been instructed by Nathanael. The expression "King of Israel" probably expressed the hope which Nathanael then entertained that Jesus would restore the ancient Jewish kingdom of David-- Act_1:6.] 50 Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. [Nathanael regarded the revelation of his character and whereabouts as a great thing, but he was destined to see yet greater miracles. Opportunities improved lead to larger privileges, and for those who believe, the evidences are increased.] 51 And he saith unto him, Verily, verily [This word means "in truth." John twenty-five times represents the Saviour as thus using the double "verily." Matthew quotes the single "verily" thirty times, Mark fourteen times, and Luke seven times. The word is used to mark the importance of the truth about to be uttered], I say unto you ["you" is plural and includes all present as well as Nathanael], Ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man. [113] [Jesus having referred to Nathanael as a true Israelite, promises to him--and to those like him--a blessing answering to Jacob's vision of the ladder; that is, that the ascent and descent of ministering angels shall be by means of Christ. Jesus calls himself the Son of man upwards of eighty times. The expression is found in all four Gospels, but is there invariably used by Christ himself. Stephen ( Act_7:56) and John ( Rev_1:13) also use this title, to indicate that the glorious being whom they saw was like Jesus--like him in his human estate. In this chapter Jesus has been called by others "The Lamb of God," "the Son of God," "the Messiah," and "the King of Israel." Jesus chooses yet another title, "Son of man," for himself. At this earliest dawning of their expectations, while their minds were thus full of his titles of glory, Jesus introduces to his disciples this one which speaks of his humanity and humility. The expression may have been suggested by Dan_7:13, Dan_7:14.]
[FFG 109-114]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v39 Come The call to discipleship. Cf. Mat 4:18-22 the…
Come The call to discipleship. Cf. Mat 4:18-22 the call to service.
tenth hour That was two hours before night.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv35, 40 The First Disciples of Jesus.
The First Disciples of Jesus.
Some of John’s disciples heed his testimony:
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v. 35. Again, the next day after, John stood, and two of his disciples;
v. 36. and looking upon Jesus as He walked, he saith, Behold the Lamb of God!
v. 37. And the two disciples heard him speak, and they followed Jesus.
v. 38. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto Him, Rabbi, (which is to say, being interpreted, Master,) where dwellest Thou?
v. 39. He saith unto them, Come and see. They came and saw where He dwelt, and abode with Him that day; for it was about the tenth hour.
The Evangelist John, as an eyewitness of all these happenings, relates them in chronological order, with an attention to detail which would not have been possible for one whose knowledge was not first-hand. All these events made a very deep impression upon the future apostle. The day following the Baptist again stood, and with him two of his disciples. And again he looked upon, fixed his eyes upon, Jesus, who was walking about nearby, crossing his field of vision with the object of reaching the place where He lodged. Again John sounded forth his Gospel message of the Lamb of God. Note: We should never grow weary either in preaching or in hearing the precious news of salvation. John had testified of Jesus the day before, without results. Here he again sounds the same glorious truths, and his words make a deep impression. For this time the two disciples heard, and also gave heed to, what he was saying. The repetition probably aroused them out of their attitude of indifference; they followed Jesus. The testimony concerning Christ will always lead to Christ, the Savior of the world. Jesus knew, according to His omniscience, that they were there; He knew also what was going on in their hearts, that they had been touched by the testimony of John. He turned and saw them following Him, He let them understand that He had noticed them. And in order to help them overcome their timidity, He began a conversation with them. He asks them what they are looking for, in order to cause them to confess, to stimulate their faith. Jesus wants no idlers nor busy-bodies among His followers; He desires not heads, but hearts. He wants those that contemplate discipleship under His merciful care to consider in advance what they are doing. For that reason the catechetical preparation for confirmation is indispensable under ordinary circumstances. In extraordinary cases the very thief on the cross is accepted in his last hour, but normally a Christian should be fully persuaded as to the course he is choosing in following Jesus. See Luk 14:26-33. The answer of the two men indicated the longing of their hearts. They addressed Jesus as Rabbi (which John finds it necessary to translate for the sake of his Greek readers), the name given to teachers of the Law in their synagogues, and asked Him where He was lodging. Their unspoken wish was that they might spend some time with Him. They were too self-conscious and diffident to ask Him about the matters agitating their hearts. But He understood their thoughts; the longing of their young faith. His kind invitation: Come and see, be My guests for today, opened the way to their hearts. They went with Him to His lodging-place. It was a memorable day for the two men, so important to John that he states the very hour when Andrew and he first approached Jesus, about four o’clock in the afternoon. They remained in conversation with Jesus during the’ remainder of the day and far into the night. They were His guests and had the best opportunity to become fully acquainted with Him and His message of salvation. The same eagerness to know Jesus and to hear the Word of redemption should characterize the believers of all times. The lukewarm, lazy Christianity which is becoming so prevalent in our days has nothing in common with actual, live, eager discipleship.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv35, 37, 40 Again, the next day
Again, the next day
This is another day. It is the second day that John sees Jesus.
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Lamb of God
This is a metaphor that represents God's perfect sacrifice. Jesus is called the "Lamb of God" because he was sacrificed to pay for people's sins. See how you translated this same phrase in John 1:29. (See: Metaphor)
translationWords
John (the apostle)
disciple
Jesus
lamb
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv35, 40 1:35-51 This section introduces the template for discipleship in…
1:35-51 This section introduces the template for discipleship in John’s Gospel. Disciples desired to come and see Jesus (1:39), and when they encountered him, they remained with him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.