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). On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” Now Philip was from Bethsaida, of the city of Andrew and Peter. Philip found Nathanael, and said to him, “We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.”
Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.”
John Calvin 1540 · Public Domain On vv41–46 41. We have found the Messiah. The Evangelist has…
41. We have found the Messiah. The Evangelist has interpreted the Hebrew word Messiah (Anointed) by the Greek word Christ, in order to publish to the whole world what was secretly known to the Jews. It was the ordinary designation of kings, as anointing was observed by them as a solemn rite. But still they were aware that one King would be anointed by God, under whom they might hope to obtain perfect and eternal happiness; especially when they should learn that the earthly kingdom of David would not be permanent. And as God raised their minds, when subdued and weighed down by various calamities, to the expectation of the Messiah, so he more clearly revealed to them that his coming was at hand. The prediction of Daniel is more clear and forcible than all the rest, so far as relates to the name of Christ; for he does not, like the earlier Prophets, ascribe it to kings, but appropriates it exclusively to the Redeemer, (Daniel 9:25, 26.) Hence this mode of expression became prevalent, so that when the Messiah or Christ was mentioned, it was understood that no other than the Redeemer was meant. Thus we shall find the woman of Samaria saying, the Messiah will come, (John 4:25;) which makes it the more wonderful that he who was so eagerly desired by all, and whom they had constantly in their mouths, should be received by so small a number of persons.
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 vv41, 45, 46 That is, anointed, and King after the manner of…
That is, anointed, and King after the manner of the Jewish people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv41–46 41 He first findeth his own brother Simon, and…
41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
Ver. 41. He first findeth] Yet afterwards Peter outstripped Andrew in faith and forwardness for Christ; as likewise Luther did Staupicius, &c. So the first become last, and the last first. But charity is no churl; Andrew calleth Simon, and Philip, Nathanael, &c.; as a loadstone draws to itself one iron ring, and that another, and a third, so, &c.
Read full note →
We have found the Messiah] Little it was that he could say of Christ’s person, office, value, virtue, &c., but brings him to Christ. So let us do ours to the public ordinances. Do the office of the sermon bell at least, we know not what God may there do for them. Bring them as they did, the palsy man upon his bed, and lay them before the Lord for healing.
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 vv41–46 It should seem that both the disciples (after their…
It should seem that both the disciples (after their converse with Christ at the place where he lodged) went together to look for Peter, Andrew’s brother. Andrew first found him, and tells him (with great joy) that he and that other disciple had found the Messiah, prophesied of by Daniel, and in the expectation of whom the disciples and the Jews lived. The term Messiah in Hebrew is the same with Christ in Greek, and both signify the same with Anointed in English. The article in this place is emphatic, not merely prepositive, as in other places, but signifying, that Anointed; for other kings, and priests, and prophets were also anointed, and God’s people are called anointed; but he was anointed with the oil of gladness above his fellows, having the Spirit not given him by measure.
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 v45 The last person mentioned in this chapter, who was…
The last person mentioned in this chapter, who was called to own and embrace Christ for the Messiah, is Nathanael: who this Nathanael was, doth not certainly appear; but it is evident, he was a sincere, good man, though prejudiced for the present against Christ, because of the place of his supposed birth and residence, Nazareth: Can any good thing come out of Nazareth? That is, can any worthy or excellent person, much less the promsied and long-expected Messias, come out of such an obscure place as Nazareth is? Whereas Almighty God, whenever he pleases, can raise worthy persons out of contemptible places.
Observe farther, How mercifully and meekly Christ passes over the mistakes and failings, the prepossessions and prejudices, of Nathanael; but takes notice of and publicly proclaims his sincerity: Behold an Israelite indeed, in whom there is no guile! that is, no guile imputed, no guile concealed, no prevailing guile. It being only true of Christ, in a strict and absolute sense, that there was no guile found in his lips; but, in a qualified sense, it is true of Nathanael, and every upright man: they are true Israelites, like their father Jacob, plain men; men of great sincerity and uprightness of heart, both in the sight of God and man. And whereas our Saviour speaks of him with a sort of admiration, Behold an Israelite in whom is no guile!
Read full note →
We learn, That a person of great sincerity and uprightness of heart towards God and man, a true Nathanael, an Israelite indeed, is a rare and worthy sight, Behold an Israelite indeed!
Learn, 2. That such indeed as are Nathanaels, need not commend themselves; Christ will be sure to do it for them. Nathanael conceals his own worth: Christ publishes and proclaims it, and calls upon others to take notice of it. Behold, &c.
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 v43 We have here the call of Philip and Nathanael.
We have here the call of Philip and Nathanael.
I. Philip was called immediately by Christ himself, not as Andrew, who was directed to Christ by John, or Peter, who was invited by his brother. God has various methods of bringing his chosen ones home to himself. But, whatever means he uses, he is not tied to any. 1. Philip was called in a preventing was: Jesus findeth Philip. Christ sought us, and found us, before we made any enquiries after him. The name Philip is of Greek origin, and much used among the Gentiles, which some make an instance of the degeneracy of the Jewish church at this time, and their conformity to the nations; yet Christ changed not his name. 2. He was called the day following. See how closely Christ applied himself to his business. When work is to be done for God, we must not lose a day. Yet observe, Christ now called one or two a day; but, after the Spirit was poured out, there were thousands a day effectually called, in which was fulfilled Joh 14:12. 3. Jesus would go forth into Galilee to call him. Christ will find out all those that are given to him, wherever they are, and none of them shall be lost. 4. Philip was brought to be a disciple by the power of Christ going along with that word, Follow me. See the nature of true Christianity; it is following Christ, devoting ourselves to his converse and conduct, attending his movements, and treading in his steps. See the efficacy of the grace of it is the rod of his strength. 5. We are told that Philip was of Bethsaida, and Andrew and Peter were so too, Joh 1:44. These eminent disciples received not honour from the place of their nativity, but reflected honour upon it. Bethsaida signifies the house of nets, because inhabited mostly by fishermen; thence Christ chose disciples, who were to be furnished with extraordinary gifts, and therefore needed not the ordinary advantages of learning. Bethsaida was a wicked place (Mat 11:21), yet even there was a remnant, according to the election of grace.
Read full note →
II. Nathanael was invited to Christ by Philip, and much is said concerning him. In which we may observe,
1. What passed between Philip and Nathanael, in which appears an observable mixture of pious zeal with weakness, such as is usually found in beginners, that are yet but asking the way to Zion. Here is,
(1.) The joyful news that Philip brought to Nathanael, Joh 1:45. As Andrew before, so Philip here, having got some knowledge of Christ himself, rests not till he has made manifest the savour of that knowledge. Philip, though newly come to an acquaintance with Christ himself, yet steps aside to seek Nathanael. Note, When we have the fairest opportunities of getting good to our own souls, yet ever then we must seek opportunities of doing good to the souls of others, remembering the words of Christ, It is more blessed to give than to receive, Act 20:35. O, saith Philip, we have found him of whom Moses and the prophets did write, Observe here, [1.] What a transport of joy Philip was in, upon this new acquaintance with Christ: "We have found him whom we have so often talked of, so long wished and waited for; at last, he is come he is come, and we have found him!" [2.] What an advantage it was to him that he was so well acquainted with the scriptures of the Old Testament, which prepared his mind for the reception of evangelical light, and made the entrance of it much the more easy: Him of whom Moses and the prophets did write. What was written entirely and from eternity in the book of the divine counsels was in part, at sundry times and in divers manners, copied out into the book of the divine revelations. Glorious things were written there concerning the Seed of the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch, Messiah the Prince. Philip had studied these things, and was full of them, which made him readily welcome Christ. [3.] What mistakes and weaknesses he laboured under: he called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the Son of Joseph, whereas he as but his supposed Son. Young beginners in religion are subject to mistakes, which time and the grace of God will rectify. It was his weakness to say, We have found him, for Christ found them before they found Christ. He did not yet apprehend, as Paul did, how he was apprehended of Christ Jesus, Phi 3:12.
(2.) The objection which Nathanael made against this, Can any good thing come out of Nazareth? Joh 1:46. Here, [1.] His caution was commendable, that he did not lightly assent to every thing that was said, but took it into examination; our rule is, Prove all things. But, [2.] His objection arose from Ignorance. If he meant that no good thing could come out of Nazareth it was owing to his ignorance of the divine grace, as if that were less affected to one place than another, or tied itself to men's foolish and ill-natured observations. If he meant that the Messiah, that great good thing, could not come out of Nazareth, so far he was right (Moses, in the law, said that he should come out of Judah, and the prophets had assigned Bethlehem for the place of his nativity); but then he was ignorant of the matter of fact, that this Jesus was born at Bethlehem; so that the blunder Philip made, in calling him Jesus of Nazareth, occasioned this objection. Note, The mistakes of preachers often give rise to the prejudices of hearers.
(3.) The short reply which Philip gave to this objection: Come and see. [1.] It was his weakness that he could not give a satisfactory answer to it; yet it is the common case of young beginners in religion. We may know enough to satisfy ourselves, and yet not be able to say enough to silence the cavils of a subtle adversary. [2.] It was his wisdom and zeal that, when he could not answer the objection himself, he would have him go to one that could: Come and see. Let us not stand arguing here, and raising difficulties to ourselves which we cannot get over; let us go and converse with Christ himself, and these difficulties will all vanish presently. Note, It is folly to spend that time in doubtful disputation which might be better spent, and to much better purpose, in the exercises of piety and devotion. Come and see; not, Go and see, but, "Come, and I will go along with thee;" as Isa 2:3; Jer 1:5. From this parley between Philip and Nathanael, we may observe, First, That many people are kept from the ways of religion by the unreasonable prejudices they have conceived against religion, upon the account of some foreign circumstances which do not at all touch the merits of the case. Secondly, The best way to remove the prejudices they have entertained against religion is to prove themselves, and make trial of it. Let us not answer this matter before we hear it.
2. What passed between Nathanael and our Lord Jesus. He came and saw, not in vain.
(1.) Our Lord Jesus bore a very honourable testimony to Nathanael's integrity: Jesus saw him coming, and met him with favourable encouragement; he said of him to those about him, Nathanael himself being within hearing, Behold an Israelite indeed. Observe,
[1.] That he commended him; not to flatter him, or puff him up with a good conceit of himself, but perhaps because he knew him to be a modest man, if not a melancholy man, one that had hard and mean thoughts of himself, was ready to doubt his own sincerity; and Christ by this testimony put the matter out of doubt. Nathanael had, more than any of the candidates, objected against Christ; but Christ hereby showed that he excused it, and was not extreme to mark what he had said amiss, because he knew his heart was upright. He did not retort upon him, Can any good thing come out of Cana (Joh 21:2), an obscure town in Galilee? But kindly gives him this character, to encourage us to hope for acceptance with Christ, notwithstanding our weakness, and to teach us to speak honourably of those who without cause have spoken slightly of us, and to give them their due praise.
[2.] That he commended him for his integrity. First, Behold an Israelite indeed. It is Christ's prerogative to know what men are indeed; we can but hope the best. The whole nation were Israelites in name, but all are not Israel that are of Israel (Rom 9:6); here, however, was an Israelite indeed. 1. A sincere follower of the good example of Israel, whose character it was that he was a plain man, in opposition to Esau's character of a cunning man. He was a genuine son of honest Jacob, not only of his seed, but of his spirit. 2. A sincere professor of the faith of Israel; he was true to the religion he professed, and lived up to it: he was really as good as he seemed, and his practice was of a piece with his profession. He is the Jew that is one inwardly (Rom 2:29), so is he the Christian. Secondly, He is one in whom is no guile - that is the character of an Israelite indeed, a Christian indeed: no guile towards men; a man without trick or design; a man that one may trust; no guile towards God, that is, sincere in his repentance for sin; sincere in his covenanting with God; in whose spirit is no guile, Psa 32:2. He does not say without guilt, but without guile. Though in many things he is foolish and forgetful, yet in nothing false, nor wickedly departing from God: there is no allowed approved guilt in him; not painted, though he have his spots: "Behold this Israelite indeed." 1. "Take notice of him, that you may learn his way, and do like him." 2. "Admire him; behold, and wonder." The hypocrisy of the scribes and Pharisees had so leavened the Jewish church and nation, and their religion was so degenerated into formality or state-policy, that an Israelite indeed was a man wondered at, a miracle of divine grace, like Job, Job 1:8.
(2.) Nathanael is much surprised at this, upon which Christ gives him a further proof of his omnisciency, and a kind memorial of his former devotion.
[1.] Here is Nathanael's modesty, in that he was soon put out of countenance at the kind notice Christ was pleased to take of him: "Whence knowest thou me, me that am unworthy of thy cognizance? who am I, O Lord God?" Sa2 7:18. This was an evidence of his sincerity, that he did not catch at the praise he met with, but declined it. Christ knows us better than we know ourselves; we know not what is in a man's heart by looking in his face, but all things are naked and open before Christ, Heb 4:12, Heb 4:13. Doth Christ know us? Let us covet to know him.
[2.] Here is Christ's further manifestation of himself to him: Before Philip called thee, I saw thee. First, He gives him to understand that he knew him, and so manifests his divinity. It is God's prerogative infallibly to know all persons and all things; by this Christ proved himself to be God upon many occasions. It was prophesied concerning the Messiah that he should be of quick understanding in the fear of the Lord, that is, in judging the sincerity and degree of the fear of God in others, and that he should not judge after the sight of his eyes, Isa 11:2, Isa 11:3. Here he answers that prediction. See Ti2 2:19. Secondly, That before Philip called him he saw him under the fig-tree; this manifests a particular kindness for him. 1. His eye was towards him before Philip called him, which was the first time that ever Nathanael was acquainted with Christ. Christ has knowledge of us before we have any knowledge of him; see Isa 45:4; Gal 4:9. 2. His eye was upon him when he as under the fig-tree; this was a private token which nobody understood but Nathanael: "When thou wast retired under the fig-tree in thy garden, and thoughtest that no eye saw thee, I have then my eye upon thee, and saw that which was very acceptable." It is most probable that Nathanael under the fig-tree was employed, as Isaac in the field, in meditation, and prayer, and communion with God. Perhaps then and there it was that he solemnly joined himself to the Lord in an inviolable covenant. Christ saw in secret, and by this public notice of it did in part reward him openly. Sitting under the fig-tree denotes quietness and composedness of spirit, which much befriend communion with God. See Mic 4:4; Zac 3:10. Nathanael herein was an Israelite indeed, that, like Israel, he wrestled with God alone (Gen 32:24), prayed not like the hypocrites, in the corners of the streets, but under the fig-tree.
(3.) Nathanael hereby obtained a full assurance of faith in Jesus Christ, expressed in that noble acknowledgment (Joh 1:49): Rabbi, thou art the Son of God, thou art the king of Israel; that is, in short, thou art the true Messiah. Observe here, [1.] How firmly he believed with the heart. Though he had lately laboured under some prejudices concerning Christ, they had now all vanished. Note, The grace of God, in working faith, casts down imaginations. Now he asks no more, Can any good thing come out of Nazareth? For he believes Jesus of Nazareth to be the chief good, and embraces him accordingly. [2.] How freely he confessed with the mouth. His confession is made in form of an adoration, directed to our Lord Jesus himself, which is a proper way of confessing our faith. First, He confesses Christ's prophetical office, in calling him Rabbi, a title which the Jews commonly gave to their teachers. Christ is the great rabbi, at whose feet we must all be brought up. Secondly, He confesses his divine nature and mission, in calling him the Son of God (that Son of God spoken of Psa 2:7); though he had but a human form and aspect, yet having a divine knowledge, the knowledge of the heart, and of things distant and secret, Nathanael thence concludes him to be the Son of God. Thirdly, He confesses, "Thou art the king of Israel; that king of Israel whom we have been long waiting for." If he be the Son of God, he is king of the Israel of God. Nathanael hereby proves himself an Israelite indeed that he so readily owns and submits to the king of Israel.
(4.) Christ hereupon raises the hopes and expectations of Nathanael to something further and greater than all this, Joh 1:50, Joh 1:51. Christ is very tender of young converts, and will encourage good beginnings, though weak, Mat 12:20.
[1.] He here signifies his acceptance, and (it should seem) his admiration, of the ready faith of Nathanael: Because I said, I saw thee under the fig-tree, believest thou? He wonders that such a small indication of Christ's divine knowledge should have such an effect; it was a sign that Nathanael's heart was prepared beforehand, else the work had not been done so suddenly. Note, It is much for the honour of Christ and his grace, when the heart is surrendered to him at the first summons.
[2.] He promises him much greater helps for the confirmation and increase of his faith than he had had for the first production of it.
First, In general: "Thou shalt see greater things than these, stronger proofs of my being the Messiah;" the miracles of Christ, and his resurrection. Note, 1. To him that hath, and maketh good use of what he hath, more shall be given. 2. Those who truly believe the gospel will find its evidences grow upon them, and will see more and more cause to believe it. 3. Whatever discoveries Christ is pleased to make of himself to his people while they are here in this world, he hath still greater things than these to make known to them; a glory yet further to be revealed.
Secondly, In particular: "Not thou only, but you, all you my disciples, whose faith this is intended for the confirmation of, you shall see heaven opened;" this is more than telling Nathanael of his being under the fig-tree. This is introduced with a solemn preface, Verily, verily I say unto you, which commands both a fixed attention to what is said as very weighty, and a full assent to it as undoubtedly true: "I say it, whose word you may rely upon, amen, amen." None used this word at the beginning of a sentence but Christ, though the Jews often used it at the close of a prayer, and sometimes doubled it. It is a solemn asseveration. Christ is called the Amen (Rev 3:14), and so some take it here, I the Amen, the Amen, say unto you. I the faithful witness. Note, The assurances we have of the glory to be revealed are built upon the word of Christ. Now see what it is that Christ assures them of: Hereafter, or within awhile, or ere long, or henceforth, ye shall see heaven opened.
a. It is a mean title that Christ here takes to himself: The Son of man; a title frequently applied to him in the gospel, but always by himself. Nathanael had called him the Son of God and king of Israel: he calls himself Son of man, (1.) To express his humility in the midst of the honours done him. (b.) To teach his humanity, which is to be believed as well as his divinity. (c.) To intimate his present state of humiliation, that Nathanael might not expect this king of Israel to appear in external pomp.
b. Yet they are great things which he here foretels: You shall see heaven opened, and the angels of God ascending and descending upon the Son of man. (a.) Some understand it literally, as pointing at some particular event. Either, [a.] There was some vision of Christ's glory, in which this was exactly fulfilled, which Nathanael was an eye-witness of, as Peter, and James, and John were of his transfiguration. There were many things which Christ did, and those in the presence of his disciples, which were not written (Joh 20:30), and why not this? Or, [b.] It was fulfilled in the many ministrations of the angels to our Lord Jesus, especially that at his ascension, when heaven was opened to receive him, and the angels ascended and descended, to attend him and to do him honour, and this in the sight of the disciples. Christ's ascension was the great proof of his mission, and much confirmed the faith of his disciples, Joh 6:62. Or, [c.] It may refer to Christ's second coming, to judge the world, when the heavens shall be open, and every eye shall see him, and the angels of God shall ascend and descend about him, as attendants on him, every one employed; and a busy day it will be. See Th2 1:10. (b.) Others take it figuratively, as speaking of a state or series of things to commence from henceforth; and so we may understand it, [a.] Of Christ's miracles. Nathanael believed, because Christ, as the prophets of old, could tell him things secret; but what is this? Christ is now beginning a dispensation of miracles, much more great and strange than this, as if heaven were opened; and such a power shall be exerted by the Son of man as if the angels, which excel in strength, were continually attending his orders. Immediately after this, Christ began to work miracles, Joh 2:11. Or, [b.] Of his mediation, and that blessed intercourse which he hath settled between heaven and earth, which his disciples should be degrees be let into the mystery of. First, By Christ, as Mediator, they shall see heaven opened, that we may enter into the holiest by his blood (Heb 10:19, Heb 10:20); heaven opened, that by faith we may look in, and at length may go in; may now behold the glory of the Lord, and hereafter enter into the joy of our Lord. And, Secondly, They shall see angels ascending and descending upon the Son of man. Through Christ we have communion with and benefit by the holy angels, and things in heaven and things on earth are reconciled and gathered together. Christ is to us as Jacob's ladder (Gen 28:12), by whom angels continually ascend and descend for the good of the saints.
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 vv41–46 He first findeth his own brother Simon,.... Either before…
He first findeth his own brother Simon,.... Either before the other disciple, or before he found any other person: after he and the other disciple departed from Christ, being affected with the grace bestowed upon him, and his heart warm with the conversation he had had with him, and transported with joy at finding the Messiah, goes in all haste in search of his relations, friends, and acquaintance, to communicate what he had seen and heard, in order to bring them to the knowledge of the same; for such is the nature of grace, it is very communicative, and those that have it, are very desirous that all others should be partakers of it: and the first person he lighted on was Simon, who was afterwards called Peter, who was his own brother; not a brother-in-law, but his own brother, by father and mother's side, and so dear unto him by the ties of nature and blood:
and saith unto him; with all eagerness imaginable, and in a rapture of joy:
Read full note →
we have found the Messias; I, and a fellow disciple have had the Messiah, so often foretold by the prophets, and so long expected by our fathers, pointed out to us; and we have followed him, and have had conversation with him, and are well assured he is that illustrious person:
which is, being interpreted, the Christ; which, as in Joh 1:38, are the words of the evangelist, and not Andrew, and are therefore left out in the Syriac version; the word Messiah needing no interpretation in that language, and which was the language in which Andrew spoke. This name, Messiah, was well known among the Jews, for that who was promised, and they expected as a Saviour and Redeemer; though it is not very often mentioned in the books of the Old Testament, chiefly in the following places, Psa 2:2; but is very much used in the Chaldee paraphrases: Elias Levita (g) says, he found it in more than fifty verses; and Buxtorf (h) has added others to them, and the word appears in "seventy one" places, which he takes notice of, and are worthy of regard; for they show the sense of the ancient synagogue, concerning the passages of the Old Testament, respecting the Messiah: this Hebrew word is interpreted by the Greek word, "Christ"; and both signify "anointed", and well agree with the person to whom they belong, to which there is an allusion in Sol 1:3, "thy name is as ointment poured forth": he is so called, because he was anointed from everlasting, to be prophet, priest, and king; see Psa 2:6 Pro 8:22, and he was anointed as man, with the oil of gladness, with the graces of the Spirit, without measure, Psa 45:7. And it is from him the saints receive the anointing, or grace in measure; and are from him called Christians, and are really anointed ones; see Jo1 2:27, hence it is a name precious to the saints, and savoury to them. These words were delivered by Andrew, in a very exulting strain, expressing great joy; as indeed what can be greater joy to a sensible soul, than to find Christ? which in a spiritual sense, is to have a clear sight of him by faith, to go unto him, and lay hold on him, as the only Saviour and Redeemer: who is to be found in the Scriptures of truth, which testify of him; in the promises of grace, which are full of him and in the Gospel, of which he is the sum and substance; and in the ordinances of it, where he shows himself; for he is not to be found by the light of nature, or by carnal reason, nor by the law of Moses, but by means of the Gospel, and the Spirit of God attending that, as a spirit of wisdom and revelation, in the knowledge of him: and happy are those souls that find Christ under his direction; for they find life, spiritual and eternal, in him; a justifying righteousness; free and full pardon of their sins; spiritual food for their souls; and peace, comfort, joy, and rest, and eternal glory: wherefore this must needs be matter of joy unto them, since such a finding is a rich one, a pearl of great price, riches durable and unsearchable; and which a man that has found, would not part with for all the world; but parts with all he has for it; and is what can never be lost again; and, particularly to two sorts of persons, finding Christ must give a peculiar pleasure, and an inexpressible joy; to such as are under a sense of sin and damnation, and to such who have been under desertion. The phrase of "finding" a person, twice used in this text, and hereafter in some following verses, is frequent in Talmudic and Rabbinic writings; as
“he went, , "and found him with Rab" (i).
(g) Prefat ad Methurgemen, & in voce (h) Lexicon Talmud p. 1268. (i) T. Bab. Sabbat, fol. 108. 1. Zohar in Lev. fol. 15. 3.
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 vv41, 42, 45, 46 He first findeth his own brother Simon - Probably…
He first findeth his own brother Simon - Probably both of them sought him: Which is, being interpreted, the Christ - This the evangelist adds, as likewise those words in ver. 38, that is, being interpreted, Master.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv41, 42, 43, 45, 46 Verse 41. Findeth his own brother Simon] Every discovery…
Verse 41. Findeth his own brother Simon] Every discovery of the Gospel of the Son of God produces benevolence, and leads those to whom it is made to communicate it to others. Those who find Jesus find in him a treasure of wisdom and knowledge, through which they may not only become rich themselves, but be instruments, in the hand of God, of enriching others. These disciples, having tasted the good word of Christ, were not willing to eat their bread alone, but went and invited others to partake with them. Thus the knowledge of Christ became diffused-one invited another to come and see: Jesus received all, and the number of disciples was increased, and the attentive hearers were innumerable. Every man who has been brought to an acquaintance with God should endeavour to bring, at least, another with him; and his first attention should be fixed upon those of his own household.
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 vv43, 45 Joh 1:43-44. The day following — The next to…
Joh 1:43-44. The day following — The next to that last mentioned, on which he met with Peter; Jesus would go forth into Galilee — And there enter on his public ministry; and findeth Philip — Whom he intended to choose to be one of his apostles; and saith to him, Follow me — Which he accordingly did, being secretly influenced by Christ’s grace. When we consider how suddenly some of Christ’s disciples left their stated employments to follow him, it seems reasonable to allow some singular kind of impression on their minds, as there was in the calling of Elisha, (1Ki 19:19-21,) which, though for the present it superseded the necessity of arguments, yet it did not exclude their attending to that afterward, which might be necessary to defend their conduct to others. Now Philip was of Bethsaida, the city of Andrew — “As it appears from the subsequent part of the history, Philip was already acquainted with our Lord’s character, and believed on him, this observation is made by the evangelist, to show by what means he was brought to Jesus; his townsmen, Andrew and Peter, had done him this favour.”
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 vv41–46 He first findeth - He found him and “told…
He first findeth - He found him and “told him about Jesus” before he brought him to Jesus.
We have found the Messias - They had learned from the testimony of John, and now had been more fully convinced from conversation with Jesus, that he was the Messiah. The word “Messiah,” or “Messias,” is Hebrew, and means the same as the Greek word “Christ,” “anointed.” See the notes at Mat 1:1. From the conduct of Andrew we may learn that it is the nature of religion to desire that others may possess it. It does not lead us to monopolize it or to hide it under a bushel, but it seeks that others also may be brought to the Saviour. It does not “wait” for them to come, but it goes “for” them; it seeks them out, and tells them that a Saviour is found. Young converts should “seek” their friends and neighbors, and tell them of a Saviour; and not only their relatives, but all others as far as possible, that all may come to Jesus and be saved.
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 vv42, 46 Thou art Simon, the son of Jona, or of…
Thou art Simon, the son of Jona, or of John. Jesus, who knew all things, knew his name, and at the first meeting told him he should hereafter be called Cephas, or Petrus, a rock, designing to make him the chief or head of his whole Church. See Matthew xvi. 18. (Witham) --- Cephas is a Syriac word, its import is the same as rock or stone. And St. Paul commonly calleth him by this name: whereas others, both Greeks and Latins, call him by the Greek appellation, Peter; which signifies exactly the same thing. Hence St. Cyril saith, that our Saviour, by foretelling that his name should be now no more Simon, but Peter, did by the word itself aptly signify, that on him, as on a rock most firm, he would build his Church. (Lib. ii. chap. 12. in Joan.)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv41–46 have found the Messias--The previous preparation of their simple…
have found the Messias--The previous preparation of their simple hearts under the Baptist's ministry, made quick work of this blessed conviction, while others hesitated till doubt settled into obduracy. So it is still.
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 vv41–46 41. Findeth his own brother Simon—A circle of friends,…
41. Findeth his own brother Simon—A circle of friends, it would seem, from Galilee, mostly from Bethsaida, are now at the Jordan, drawn by the ministry of the Baptist, and in more or less close connection with him. Of these Jesus will now form the nucleus of his apostolic college. But they are special disciples rather than apostles.
The Messias… the Christ—Inasmuch as our Evangelist writes for Gentiles, in a city distant from Palestine, he interprets the term.
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 vv41–46 41. He first findeth, &c.] The meaning of ‘first’…
41. He first findeth, &c.] The meaning of ‘first’ becomes almost certain when we remember S. John’s characteristic reserve about himself. Both disciples hurry to tell their own brothers the good tidings, that the Messiah has been found: S. Andrew finds his brother first, and afterwards S. John finds his; but we are left to infer the latter point.
S. Andrew thrice brings others to Christ; Peter, the lad with the loaves (Joh_6:8), and certain Greeks (Joh_12:22); and excepting Mar_13:3 we know scarcely anything else about him. Thus it would seem as if in these three incidents S. John had given us the key to his character. And here we have another characteristic of this Gospel—the lifelike way in which the less prominent figures are sketched. Besides Andrew we have Philip, Joh_1:44, Joh_6:5, Joh_12:21, Joh_14:8; Thomas, Joh_11:16, Joh_14:5; Joh_20:24-29; Nathanael, Joh_1:45-51; Nicodemus, Joh_3:1-12, Joh_7:50-52, Joh_19:39; Martha and Mary, 11, Joh_12:1-3.
Read full note →
We have found] This does not prove that S. John is still with him, only that they were together when their common desire and expectation were fulfilled.
Messias] The Hebrew form of this name is used by S. John only, here and Joh_4:25. Elsewhere the LXX. translation, ‘the Christ,’ is used. Here ‘the’ before ‘Christ’ should be omitted.
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 vv41–46 [(2) JESUS MANIFESTS HIMSELF TO INDIVIDUALS (John Joh_1:41 to…
[(2) JESUS MANIFESTS HIMSELF TO INDIVIDUALS (John Joh_1:41 to Joh_2:11):
(a) To the first disciples—the witness of man (Joh_1:41-51);
Read full note →
(b) At Cana of Galilee—the witness of nature (Joh_1:1-11).]
(41) He first findeth his own brother.—The probable explanation of this verse, and the only one which gives an adequate meaning to “first” and “his own,” is that each of the two disciples in the fulness of his fresh joy went to seek his own brother, that Andrew found Peter first, and that John records this, and by the form in which he does so implies, but does not state, that he himself found James. To have stated this would have been to break through the personal reserve which he imposed upon himself. (Comp. Mat_4:18-21; Mar_1:16-19; Luk_5:1-10.)
We have found.—Implying a previous seeking, and that both were under the impulse of the general movement leading men to expect the Messiah. It is implied, too, that Simon was near, and therefore probably a hearer of the Baptist.
Messias.—The Hebrew form of the name occurs in the New Testament only here and in Joh_4:25, in both cases in a vivid picture of events fixed in the memory. Elsewhere, John, as the other sacred writers, uses the LXX. translation, “Christ,” and even here he adds it (comp., e.g., in this John Joh_1:20; Joh_1:25). Both words mean “anointed” (see margin, and comp. Psa_45:8).
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 vv41, 42, 43, 45, 46 (a) The Messiah. He (Andrew) firstfindeth his own brother…
(a) The Messiah. He (Andrew) firstfindeth his own brother Simon. Dr. Plummer here observes, "In Church history St. Peter is everything, and St. Andrew nothing: but would there have been an Apostle Peter but for Andrew?" Hengstenberg, De Wette, and others have explained the curious word "first," as though both the unnamed disciple and Andrew had gone together to search out Simon, and that Andrew had been the first of the two to be successful. This would leave the idion less satisfactorily accounted for than the simple supposition that each of the disciples started in different directions to find "his own" brother, and that Andrew was more fortunate than his companion. The two pairs of brothers are frequently mentioned as being together. James and John, Andrew and Simon, are partners on the lake of Galilee in their fishing business, and are finally called into full discipleship and apostolate after the visit to Jerusalem. (Mar_1:19, 11) The four are specially mentioned as being together, (see Mar_13:3) so that it is not unreasonable to suggest that when Andrew first sought "his own" brother Simon, John also sought for "his own" brother James. It is worthy of note that the evangelist never mentions his own name, nor that of James, nor that of their mother Salome, although he does imply their presence. Andrew saith to him (Simon), We have found the Messias the article is omitted, as Cristov is merely the translation of" Messiah (which, adds the evangelist, is, being interpreted, Christ). Andrew is described on two additional occasions as bringing others to Jesus. (Joh_6:8 Joh_12:22) Here the rapidity and depth of his convictions are noted. The writer"s own impression is implied rather than given. He hides his own faith under the bolder and more explicit utterance of his friend. This was the result upon the mind of two disciples of the first conference with Jesus. Marvellous enough that such a thought should have possessed them, however imperfect their ideas were as yet concerning the Christ! The eurhkamen implies that they had long been waiting for the Consolation of Israel, looking for his coming, seeking his appearing. "We have sought," they say, "and we have found." A more wonderful Eurhka than that of Archimedes. The plural does not necessitate the presence of John, though it does suggest the agreement of Andrew and his friend in the same august conclusion. What sense of Divine things must have come from the words and looks of Jesus! He who produced such impression on the Baptist as that which the four evangelists report, had done even more with the susceptible spirits of his two disciples. The Baptist never actually called Jesus "the Christ." But when he had testified to the pre-existing glory, the heavenly origin, the sublime functions of the great ercomenov , and by special revelation on his forewarned spirit had declared that he was the Son of God, the Lamb of God, and the Baptizer with the Holy Ghost and fire: what must not the inference be when his two disciples came into yet closer and more intimate relations with Jesus? The Jewish idea of "Messiah", (Messiav , only occurring here Joh_4:25) equivalent to ajyvim, Aramaized form, the stat. emphat, of jyvim (Hebrew jyvim); cf. Iessai for yvyi (Kautzsch, "Gram. des Bib. Aram.," p. 10), was the term used among all classes to denote One who should, as anointed by God, fulfil the functions of Prophet, Priest and King, who should realize the splendid visions of the ancient prophecies, and combine in himself a wonderful exhibition of Divine majesty and even of awful suffering. We see that the Baptist understood what was meant by the title, but denied its applicability to himself. The Samaritans believe in a coming Prophet and Saviour. (Joh_4:25, Joh_4:29) The people believe that Messiah will work miracles, that he will be born in Bethlehem, that he will abide forever, that he would prove to be the Son of God. The King Messiah is a pre-existing power and presence in their past history. He will come in the clouds, and reign forever and ever. (see Joh_7:26, Joh_7:31, 42 12:34) According to Wiinsche ("Neue Beitrage zurerlauterung der Ev., aus Talmud und Midrasch," pp. 499, 500), the Talmud ("Pesachim," 54, and "Nedavim," 39) declares that Messias, or his Name, was one of the seven things created before the world; and Midrasch ("Schemoth," par. 19) Exo_4:22 declares that the King Messias was the Firstborn of God. The more spiritual ideas of John the Baptist have prepared the two disciples to see, even in the travel-stained, lowly Man, "the Messiah." Of course, their idea of Messiah and their idea of Jesus would suffer wonderful development, and be harmonized and blended into a sublime unity by later instructions; but they had made this great discovery, and hastened to impart it.
Vers. 41, 42. The reception of Peter by Christ.
Read full note →
Andrew"s first action is to make his discovery of the Messiah known to his brother.
I MARK THE PROMPT ZEAL, THE QUIET HELPFULNESS, THE YEARNING FAITH, OF ANDREW. "He first findeth his own brother Simon implying that he afterwards found John"s brother, James, for a like object brought him to Jesus.
1. Andrew follows a natural instinct in carrying the glad tidings of salvation to his brother. Simon was one of the nearest and the dearest in life. It was an instinct of grace likewise that Andrew should desire his brother to share in the blessings of the common salvation.
2. How much good is often done by the private suggestion or inquiry of a Christian friend!
3. What momentous consequences flowed from Andrew"s loving act! He was not
(1) the writer of an Epistle,
(2) nor the founder of a Church,
(3) but the opener of a new career to one of the greatest of the apostles. He was the instrument by whom Peter was first led into the paths of truth, and on that account is to be held in "everlasting remembrance.
(4) Our last notice of Andrew is equally characteristic of him, for, it he found Peter first, he found others afterwards. It was he and Philip who introduced the Greek strangers to Christ. (Joh_12:20)
II MARK THE MODE OF OUR LORD"S RECEPTION OF PETER. "Thou art Simon, the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
1. Our Lord knew Peters character. The Jews regarded the knowledge of the hearts of men as an attribute of the Messiah.
2. The change of name implies a change of character or position. So it was in the cases of Abraham, Sarah, and Jacob. The Master here takes possession of his servant, and consecrates him at once and wholly to his service.
3. The name Cephas by which Peter was exclusively known to the Corinthians, and, perhaps, to other Churches implies strength of character, vigour of resolution, and the power of aggression, which had their place side by side with an honest-hearted impulsiveness.
4. The selection of disciples, like Peter and Andrew, for the propagation of the gospel, unlearned as they were in the worlds scholarship, is a powerful evidence of the truth of Christianity.
The great discovery.
Universal interest and pleasure are connected with all striking discoveries; e.g. in geographical knowledge, in physical science, in the arts of life. A new possession, either material or intellectual, is thus acquired. But all discoveries pale before that described in the simple language of the text. To find Christ is better than to find a gold mine, a continent, a faithful wife, a happy home.
I THE PROCESS OF THIS DISCOVERY. There is here no chance, no accident, no caprice. There are involved:
1. The seeking soul. The soul that is satisfied with itself and its state is not in the way to the great discovery; but the soul that is conscious of destitution, ignorance, and sinfulness is in the right direction. The soul that feels how insufficient is the discovery and acquisition of earthly goods and human friends is prepared to appreciate a Divine revelation.
2. The self-discovering Saviour. It is often represented that the mere desire and aspiration of the soul is sufficient to secure its highest good. But hunger is not enough to secure our satisfaction; there must be bread to correspond with, to supply, the want. So the heart may yearn to little purpose unless the Divine heart of the Saviour respond to the yearning. Now, Jesus is willing to be found, and, indeed, came to earth in order that in him the favour, fellowship, and life of God might be made accessible to man. From the beginning of his ministry he welcomed all who sought him. And still his promise is, "Seek, and ye shall find;" "Come unto me,...and ye shall find rest.
3. The Spirit of God is the Divine Guide that leads the soul to the Saviour. A Divine influence prompts the spiritual quest, sets the glorious Object of that quest before the vision, and urges to a fervent and immediate application for blessing.
II THE VALUE OF THIS DISCOVERY. Christ is the Treasure hidden, the Pearl of price.
1. They who find him find the mind and heart of the God in whom "we live and move and have our being." As Simon and Nathanael soon found that the Rabbi of Nazareth was the Son of God; so many who have been prejudiced against Jesus have learned how unjust were their prejudices. Time has revealed to them the fulness from which they have received grace for grace.
2. They find in Christ supply for all their wants and satisfaction for all their cravings. He becomes to those who find him, not only Prophet, Priest, and King, but also Counsellor, Friend, and Brother.
III THE RESULT OF THIS DISCOVERY.
1. Joy. Finding Christ is being found by Christ; and, as he rejoices over the lost ones who are found, so they rejoice in him whom to find is life eternal.
2. Proclamation. It is a discovery which the discoverer cannot keep to himself. In this narrative we observe the happy finders of the Messiah communicating to kindred and to friends their unspeakable happiness. The impulse of glowing benevolence urges to the spiritual ministry of compassion, and thus soul after soul is brought to enter upon that pursuit which is ever rewarded by success and satisfaction. 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 vv42–44 And he brought him to Jesus
Joh_1:42
And he brought him to Jesus
Read full note →
Everyday usefulness
We are intensely desirous of a revival of religion, and we look for it through some extraordinary agency.
God works in this way sometimes; but while waiting for it we miss actual opportunities, Our proper course is to do what we can and God will be sure to bless it.
I. THE MISSIONARY DISCIPLE.
1. His character.
(1) He was a sincere follower of Jesus. Men who have not made Christs acquaintance experimentally are not fit to work for Him. An unconverted man in the pulpit is an impostor and exposes himself to extraordinary peril.
(2) He was a young convert. He beheld the Lamb of God one day and found out his brother the next. Those who have learned but their A B C let them tell that.
(3) He was a commonplace disciple, yet he became a useful minister. So servants of Christ must not excuse themselves because they are not greatly gifted.
2. His manner was
(1) Prompt,
(2) Persevering.
II. HIS GREAT OBJECT,
1. To bring Peter to Jesus. This should be our aim
(1) Not to a party. To recruit one regiment from another is no real strengthening of the army.
(2) Not to bring men to outward religiousness merely. To make the Sabbath breaker a Sabbath keeper and a Pharisee, to make the prayerless the heartless user of a form of prayer, you but take one poison from him to expose him to another.
(3) Many, alas I are satisfied if they get to the priest, church, sacraments.
2. We may bring men to Jesus
(1) By prayer.
(2) By putting them in the way of being informed about the Gospel.
(3) By our example.
(4) By occasionally, and as opportunity serves, giving a word of importunate entreaty.
III. HIS WISE METHODS.
1. Being zealous he was wise.
(1) He used what ability he had.
(2) He set great store by a single soul.
(3) He did not go far afield to do good. Many Christians do all the good they can five miles away, when the time taken up by going there and back might be well spent in their vineyard at home. Andrew goes to Cappadocia in his after life, but he begins with his brother.
2. How did Andrew persuade Peter?
(1) By narrating his own experience. What you have experienced tell to others.
(2) He put the good news before him in an earnest fashion.
IV. THE SWEET REWARD ANDREW HAD. He won his brothers soul. In your Sunday-school class or in your home there may be an unconverted Wesley or Whitefield. (C.H. Spurgeon.)
This highest voluntary influence
I. It was BENEFICENT. What a universe of good was involved in the simple act of bringing this man to Jesus!
1. What a service was rendered to Peter! His soul translated into a new world.
2. What a service to the disciples of Christ! The introduction of a frank, generous, bold, inspired nature.
3. What a service to the whole world! God alone knows the good Peter did from Pentecost onwards. All this service must be referred to the simple act of Andrew. From one little act may issue an influence for good that may go on widening and deepening for ages.
II. It was NATURAL. Andrew went to Peter, not as an official, but as a man, a brother. What is wanted to bring men to Christ is
1. Common sense, not learning, genius, culture.
2. Love to Christ. Andrews heart was touched and inspired with loving sympathies for Christ. What is wanted in this work is not the influence of the scholar, philosopher, or priest, but of the man. It is the man, not the preacher, who converts. When the man is lost in the preacher his power is gone.
III. It was HONOURABLE. To introduce a man to Christ is to introduce him to one who in philosophy is infinitely greater than Socrates, in wealth infinitely richer than Croesus, in royalty infinitely greater than a Caesar. The work of authors, sages, statesmen, warriors contemptible compared with that of bringing men to Christ.
IV. It was EXEMPLARY.
1. Andrews is an example that all can imitate.
2. An example that all should imitate: an universal duty, not binding on any particular class, but pressing on all relations, all social grades, all intellectual types. (D. Thomas, D. D.)
Thou art Simon,… thou shalt be called Cephas
Simon and Peter
Christ changed Simons name.
1. As a sign of His authority and of taking entire possession of him, as a king might alter the name of some man whom he had captured.
2. As a promise of transforming power.
3. As a prophecy of his future office and importance in the Church. The Aramaic Cephas is the equivalent of the Greek Peter, a stone. The alternation of these names afterwards is indicative of the following lessons.
I. THE DANGER OF THE NEW AND BETTER NATURE FALLING BACK TO THE OLD. Where Simon is employed in the Gospels it is suggestive of the apostles uninspired and unregenerate humanity.
1. Simon, Simon, Satan hath desired to have thee. There we see the exquisite delicacy with which Christ points the too presumptuous man away from his own fancied strength to the weakness of his humanity.
2. Simon, sleepest thou? Where is Peter? He would have kept awake.
3. The Lord hath appeared unto Simon. This was from the apostles--all the rest are from Christ--all knew about his fall, that he had ceased to be the rock, and that his precedence and influence were gone.
4. Simon, son of Jona (same as text), lovest thou Me? Christ puts the fallen apostle in his place, makes him go back to the very beginning. He must go through the wicket-gate again.
II. THE FORGIVING LOVE WHICH DISCERNS THE TRUE MAN BELOW ALL HIS SIN.
1. Simon, Simon, Satan hath desired … I tell thee, Peter, the cock shall not crow, etc. Here is Christs clear recognition of the better nature subsisting even whilst it appears to be smothered beneath the worse. Condemning the sinner, Christ would not break the bruised reed.
2. Go, tell the disciples and Peter--an incident recorded only by Mark, Peters mouthpiece. Tell Simon would have been a rebuke; tell Peter is a smile of forgiveness, and an outstretched hand to grasp the sad hand of the denier.
III. THE GRAND POSSIBILITY THAT THE NEW MAN MAY TRIUMPH. No more is heard of Simon, with two exceptions.
1. Cornelius is directed to send for Simon, who is called Peter, because outsiders would know him best by the one name, Christians by the other.
2. James, at the council of Jerusalem, calls him Simon, out of old and familiar friendship. Elsewhere it is always Peter. The transformation had now become complete. Effusive, impulsive daring is changed into steadfast, bridled courage. If once he was to be blamed, that showed that he was still a man, and not a faultless, impossible monster. The sand has been put into a hydraulic press and comes out sandstone, strong and tenacious. This transformation is inexplicable without the Resurrection, the Ascension, and Pentecost.
IV. THE WHOLESOME REMEMBRANCE BY THE MAN HIMSELF OF WHAT HE WAS, JOINED WITH THE THANKFUL RECOGNITION OF WHAT HE IS. In his Second Epistle he introduces himself as Simon Peter. Probably the long disused name had vanished from the memory of that generation;. but the old man reverts to it. Through the mist of long years he remembers what he was, and recalls his old un-sanctified self; but he is not afraid to call himself Peter. He is conscious of the higher life not his own which was promised him on the never-to-be-forgotten occasion mentioned in the text. (A. Maclaren, D. D.)
Personal influences
Whitfield made it his wont wherever he stayed to talk to the members of the household about their souls--with each one personally; but stopping at a certain house with a colonel, who was all that could be wished except a Christian, he was so pleased with the hospitality he received, and so charmed with the general character of the good colonel and his wife and daughters, that he did not like to speak to them about decision as he would have done if they had been less amiable characters. He had stopped with them a week, and during the last night the Spirit of God visited him so that he could not sleep. These people, said he, have been very kind to me, and I have not been faithful to them; I must do it before I go; I must tell them that whatever good thing they have, if they do not believe in Jesus they are lost. He arose and prayed. After praying he still felt contention in his spirit. His old nature said, I cannot do it, but the Holy Spirit seemed to say, Leave them not without warning. At last he thought of a device, and prayed God to accept it. He wrote upon a diamond-shaped pane of glass in the window with his ring these words, One thing thou lackest. He could not bring himself to speak to them, but went his way with many a prayer for their conversion. He had no sooner gone than the woman of the house, who was a great admirer of him, said, I will go up to his room; I like to look at the very place where the man of God has been: She went up and noticed on the window-pane those words, One thing thou lackest. It struck her with conviction in a moment. Ah! said she, I thought he did not care much about us, for I knew he always pleaded with those with whom he stopped, and when I found that he did not do so with us, I thought we had vexed him, but I see how it was; he was too tender in mind to speak to us. She called her daughters up. Look there, girls, said she, see what Mr. Whitfield has written on the window, One thing thou lackest. Call up your father. And the father came up and read that too. One thing thou lackest! and around the bed whereon the man of God had slept they all knelt down and sought that God would give them the one thing they lacked, and ere they left that chamber they had found that one thing, and the whole household rejoiced in Jesus. (C. H.Spurgeon.)
Personal effort
I recollect several persons joining the Church who traced their conversion to the ministry in the Surrey Music Hall, but who said it was not that alone, but another agency co-operating therewith. They were fresh from the country, and some good man, I knew him well, I think he is in heaven now, met two of them at the gate, spoke to them, said he hoped they had enjoyed what they had heard; heard their answer; asked them if they were coming in the evening; said he would be glad if they would drop into his house to tea; they did, and he had a word with them about the Master. The next Sunday it was the same, and at last, those whom the sermons had not much impressed were brought to hear with other ears, till by-and-by, through the good old mans persuasive words, and the good Lords gracious work, they were converted to God. (C. H.Spurgeon.)
One soul precious
Oh, says one, I have had so little success; I have had only one soul saved! That is more than you deserve. If I were to fish for a week, and only catch one fish, I should be sorry; but if that happened to be a sturgeon, a royal fish, I should feel that the quality made up for lack of quantity. When you win a soul it is a great prize. One soul brought to Christ--can you estimate its value? If one be saved, you should be grateful to your Lord, and persevere. (C. H. Spurgeon.)
The searching question
I shall now put a question which I daresay has passed through your minds before, but which I would like to tarry there. How many, my dear friend, were you ever the means of bringing to Jesus? You believe that they must perish everlastingly, unless they have faith in Christ. How many have you personally prayed for? How many did you ever break your heart about? How many have you ever talked to concerning Him who is the only Saviour? To how many have you borne your testimony of His kindness and His grace? Upon how many have you laid the tender hand to press them to follow after the Saviour? Ah! well, the questions sound so trite as I put them, and perhaps as they come to your ears you are weary with them as being so commonplace; but by the great day of the appearing of our Lord, when He shall require of you an account of your stewardship, I implore you answer those enquiries, even if they humble you in the very dust. If the answer be painful, seek for the future that your course be mended, and as servants of Christ yearn over souls. (C. H. Spurgeon.)
Rareness of personal effort for souls
In hundreds of cases I have vat the question pointedly, Do you know that you have been instrumental in leading one soul to Christ? only to hear the sad confession that there has been no effort made in that direction. (A. G. Pearson, D. D.)
Individual effort
Do not forget individual souls. There is a great rage nowadays for large congregations and for prominent work; but do not forget individual souls. I think it was Rowland Hill who used to say that if he had a number of bottles before him, and he were to dash water over them, a drop might go into this one and a drop into that; but he said, If I take one bottle and pour water in I fill it up to the brim. And so it is with individual souls. There is a personality in the application which cannot be estimated if we are speaking face to face in an honest, manly way. Is not this the best way to do Christian work? (W. P. Lockhart.)
How to win souls
I come from a house from which there is a considerable contingent attending this service this morning, and the question last night was how we should be awakened in time. They resolved to do it by detachments. One young fellow woke up the servant, and some others woke the young ladies, and they each had some one under their care, and knocked at the door until they were answered. It was best done by dividing it, and by giving to each one a special department in the work. And so we do cur work best by dealing with individual men. (W. P.Lockhart.)
The great secret of the success of Harlan Page was that he always aimed at the conversion of some individual; wrestling in prayer with God, and in affectionate entreaty with the sinner, till he saw his wishes realized. By following this plan, although he was in humble life, active work, and often in deep poverty, he lived to see more than a hundred brought to God as the fruit of his zeal and intercession.
Example brings men to Jesus
The Rev. J. A. James, the well-known minister of Birmingham, says, in one of his lectures: If the present lecturer has a right to consider himself a real Christian, if he has been of any service to his fellow-creatures, and has attained to any usefulness in the Church of Christ, he owes it, in the way of means and instrumentality, to the sight of a companion, who slept in the same room with him, bending his knees in prayer on retiring to rest. That scene so unostentatious, and yet so unconcealed, roused my slumbering conscience, and sent an arrow to my heart; for, though I had been religiously educated, I had restrained prayer, and cast off the fear of God. My conversion to God followed, and soon afterwards my entrance upon college studies for the work of the ministry. Nearly half a century has rolled away since then, with all its multitudinous events; but that little chamber, that humble couch, that praying youth, are still present to my imagination, and will never be forgotten, even amidst the splendour of heaven and through the ages of eternity.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv42, 43, 45, 46 42. Thou shalt be called Cephas. A Hebrew word…
42. Thou shalt be called Cephas. A Hebrew word meaning stone. Peter is the Greek form.
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 v45 Joh_1:45-51. Nathanael = Theodorus. The gift of God (נְתַנְאֵל).…
EXPLANATORY AND CRITICAL NOTES
Joh_1:45-51. Nathanael = Theodorus. The gift of God (נְתַנְאֵל). Probably this is the disciple mentioned afterward as Bartholomew (Mat_10:3). How quickly did those early followers of Jesus discover the marks of true discipleship! Philip was no sooner convinced than he sought Nathanael. Jesus from Nazareth.—It is not implied that the Evangelist was ignorant of the fact that Jesus was born in Bethlehem: he is only reporting Philip’s words.
Read full note →
Joh_1:46. Nazareth was not apparently a place particularly distinguished, whilst the religious character of the inhabitants seems to have been a sort of unreasoning, not to say bigoted, Jewish orthodoxy (Luk_4:29). But probably a little of the scorn of an inhabitant of a neighbouring village, which plumed itself on being as good or better than Nazareth, may account for this language of Nathanael. But see also Joh_7:52.
Joh_1:47. No guile.—Not a Jacob, a supplanter, a man of guile; but an Israel, one who recognises his condition, and through prayer prevails with God (Hos_12:4-5). As Jacob’s character was changed, so his true descendants have no affinity with that side of his character by which he was known as the “Supplanter.”
Joh_1:48. Whence knowest Thou me?—The reply shows that Nathanael was not prepared to receive Jesus without some further testimony than that of Philip. The fig tree (1Ki_4:25; Zec_3:10).—Equivalent to home. Under the fig tree in garden or vineyard was probably a place sacred to meditation (Luk_13:6). I saw thee, etc. (Joh_1:49).—Nathanael realised that his most secret and sacred thoughts were known by this Person in whose presence he stood. Who could He be but the very Searcher of hearts Himself? “Thou art the Son of God”—therefore the King of Israel, the promised Messiah-King (Psa_2:2; Psa_2:6-7; Psa_2:12).
Joh_1:50. Jesus answered, etc.—This is not a question; it is rather a recognition by our Lord of the fact of Nathanael’s faith, leading Him to give the assurance to Nathanael and the other disciples present that their faith would be still more fully and gloriously confirmed.
Joh_1:51. Verily, verily (Ἀμὴν ἀμήν).—This formula is found twenty-five times in this Gospel. “Thence is derived the title of Jesus, the Amen (Rev_3:14). This word (from אמן firmum fuit) is, properly speaking, a verbal adjective, firm, worthy of faith … the repetition implies a doubt to be overcome in the mind of the hearer” (Godet). Angels, etc.—“Angels are instruments of divine power in the domain of nature (see the angel of the waters, Rev_16:5; of the fire, Joh_14:18). This saying refers therefore to phenomena which, while passing in the domain of nature, are due to a causality superior to the laws of nature. Can Jesus characterise His miracles more clearly without naming them?” (Godet). The reference is evidently to Jacob’s dream (Gen_28:12-13). But we must not exclude the appearance of angelic visitants in Gethsemane, at the Resurrection, and the Ascension.
MAIN HOMILETICS OF THE PARAGRAPH.—Joh_1:45-51
Nathanael, the guileless disciple.—Philip of Bethsaida, on receiving the divine call, at once obeyed. And like all true disciples of Jesus, the longer he companied with Him, the more blessed did His intercourse become, until he found Jesus clearly revealed to him as “He of whom Moses in the law and the prophets did write.” And like all other true disciples, he found that it was impossible to keep this “good news” to himself alone. He must make it known to others. Meeting with a friend, one Nathanael, an inhabitant of the village to which Jesus was going—Cana—he told. him the joyful news. In this Nathanael a type of man meets us different from any of the other disciples yet mentioned. He was a man of pious disposition and devotional feeling, perhaps with a considerable leaning toward Rabbinic and Pharisaic ideas concerning Messiah and His kingdom (Joh_1:46). Above all, he seems to have been a man transparently honest and open, “an Israelite indeed without guile.” Probably he is the same as Bartholomew (see Explanatory Notes). It is easy to understand that his surname might be son of Ptolemœus. Under the name Nathanael he is mentioned only once again (Joh_21:2). From the narrative we learn that Nathanael was:—
I. A true Israelite waiting and praying for “the consolation of Israel” (Luk_2:25).—
1. Before Philip called him (Joh_1:48) he was engaged, apparently in prayerful meditation, under the fig tree. This fig tree was most likely in a retired spot in his garden or vineyard (Luk_13:6), under whose shade he retired in the hot March day for uninterrupted communion.
2. What his thoughts were precisely, what turn they took on that particular day, is not directly revealed; but if it may be surmised from Philip’s words, then it must have been on that supreme subject which the Mosaic economy with its sacrifices, and the prophets in their predictions, all pointed to. In spite of training and prepossessions, he may have been coming to realise that the Messianic hopes of his time were little in accord with what was revealed in the law and prophets concerning the Messiah. It may have cost him a pang to break even in thought with traditional opinion; but he was a man too honest and sincere not to follow the guidance of truth, when it was clearly revealed.
3. There may have been other and personal thoughts and feelings, personal dealings with God, secret and solemn; but this question of questions to the pious Jew would not, it may be safely assumed, be far away.
II. Nathanael was further careful in discriminating the claims of one described to him as the Messiah.—
1. While revolving these thoughts in his mind his friend Philip, evidently brimful of intelligence of some sort, met him. After exchange of greetings, and inquiry as to each other’s doings, Philip, no doubt without delay, spoke on the subject of which his mind and heart were full.
2. Strange, was this a reply to his prayers, a clearing up of his difficulties, the realisation of his hopes? What did Philip say? “Jesus of Nazareth, the son of Joseph!” Oh, impossible! Where was there any promise regarding Messiah connected with Nazareth?—above all places Nazareth, unnoted in the sacred writings, not even equal to his own Cana! Hence his in part disappointed and melancholy, in part pitying, reply to his more simple friend: “Can any good thing come out of Nazareth?”
3. But his simply believing friend is not to be daunted. He is aware of his own inability to reason this Nathanael into belief. But there is a better way, a way sure of success. So he says to his friend, “Come and see!” The best counsel that could have been given. The weightiest proof of Christianity is personal experience of the blessedness of personal knowledge of Christ, and of participation in His life. In knowing Him in reality we know all. Nathanael, being an earnest man really seeking for truth, did not answer: “What need! He, whatever He is, cannot be Messiah if He is from Nazareth. Is not Christ to be born at Bethlehem?” Like the honest man he was, he would not take information on so momentous a subject on second hand, he would see for himself. There might be a mistake somewhere; his friend’s information might prove to be defective. He would see this new claimant of the Messiahship. The wonderful things related by Philip as having been said by John the Baptist (an upright, incorruptible man, a true prophet!) might be the prelude to some extraordinary revelation. If however this Jesus were not what He apparently claimed to be, it would be a friend’s duty to seek to rescue Philip from his delusion.
III. Nathanael’s earnest confession.—
1. As the two friends came into the presence of Jesus, Nathanael was astonished at the greeting which fell on his ears: “Behold an Israelite indeed,” etc. He saw his character laid bare in a sentence. We are not to think that there was anything like a want of modesty in Nathanael accepting without disclaimer this description of himself. It was the goal of character he had set before him, to be an earnest, candid seeker after truth. There was no false modesty about the man, any more than there was about the apostle Paul when he said, “I have lived in all good conscience,” etc. (Act_23:1). “Whence knowest Thou me?” is his astonished inquiry.
2. The answer fills him with still deeper surprise, even with awe, finally deepening to conviction. Who was this whose eye marked him in his most secret moments, who penetrated into the recesses of his thought, and read at a glance character and life (Joh_1:47)? This must be none other than the Searcher of hearts (1Sa_16:7; 1Ch_28:9; Jer_17:10). Philip’s words, this strange greeting and stranger reading of his life, and the personal authority Jesus exerted on all good and earnest men who came under His influence, combined with overwhelming force to carry home conviction to the mind and heart of Nathanael, so that in assurance and reverence he cried, “Rabbi, Thou art the Son of God,” etc. (Joh_1:49).
3. The answer of Jesus is a gracious promise of a higher revelation still of His Messiahship to all His disciples—a promise first made in type at Bethel. Through Christ’s incarnation the stairway uniting earth and heaven, humanity and God, was completed, and through “the new and living way” all blessings, angelic and others, would come to man (Joh_1:51).
HOMILETIC NOTES
Joh_1:48. Spiritual conflict.—The Jews, like other Easterns, loved to meditate and study the sacred word under the shadow of some spreading tree; to engage in prayer and spiritual conflict (as our great Example did, Luk_22:39), or in intercourse with friends in some quiet retreat, under the open heaven, and surrounded by the sights and sounds of nature.
1. There must have been some special conflict, or the debating of some special question, in the mind of Nathanael on this particular occasion, as the sequel shows—something known to himself and to God alone.
2. Every earnest honest man will, like Nathanael, have his fig tree, or its equivalent, some haven of quiet retreat in which the momentous questions of life, of time and eternity, may occupy the mind in meditation and prayer. And it is well for men to be honest, thoroughly guileless and honest, with themselves at such times; for there is Another present, though unseen, who marks each secret thought, etc.
“He sees my wants, allays my fears,
And counts and treasures up my tears.”
So it was with Nathanael, and how blessed was the result!
3. But whether men follow Nathanael’s example or not, the Searcher of hearts can read their secret thoughts. What would He say to us were we to come before Him now? what will He say when we do stand before Him? In view of this, “what manner of persons ought ye to be,” etc. (2Pe_3:10-14).
Joh_1:45-49. Natural and spiritual growth.—
1. The law of nature is said to be development; in the spiritual world it is called the new birth. In the stillness, but not without pain, does the New Man behold the light of a new day. On Nathanael’s forehead, as he tarried in loneliness under the fig tree, there lay the rosy beams of a new day, the light of eternity.
2. It must have been a great hour that then struck for him, when the Lord, reminding him of an inward condition, and not of an external circumstance merely, unveiled to himself the astonished and agitated man: “I saw thee,” etc. No, it was no hour occupied by vain dreaming, by impure imaginings or burning desires for honour, that had passed there, “under the fig tree,” beneath the watchful gaze of the Lord. The greeting, “Behold an Israelite,” etc., points to a sacred, decisive occurrence in the breast of Nathanael.
3. The name Israelite, when all called Israel were not really of Israel, speaks of a spiritual affinity with Jacob.
4. The phrase In whom is no guile refers to such as follow the footsteps of David, as the latter from individual experience cried, “Blessed is the man whose transgression is forgiven,” etc. (Psa_32:1-5), because the secret curse is removed—all guile freely and fully confessed and repented of. Nathanael was an Israelite indeed because in solitariness he had striven like Israel, confessed and repented like David. And behold the greeting of the Lord is the assurance of forgiveness, is the proclamation of a new condition in truth, freedom, and activity. Brethren, the Israelite indeed finds, acknowledges, and prays to the true King of Israel, “Rabbi, Thou art the Son of God, Thou art the King of Israel!”—Dr. R. Kögel.
Joh_1:50-51. Ancient visions realised.—Jesus said to Nathanael, “Because I said unto thee, I saw thee under the fig tree,” etc. Jacob’s dream of the heavenly ladder has become a reality. The Son of man unites and reconciles heaven and earth; His angels carry the needs and prayers of believers up, and bring answers and aid down, this ladder. How the water becomes wine? No, thou wilt see greater things than these! Thou wilt see how Jesus comes with “water and blood”; how He who dies on the cross rises from the grave and ascends into heaven! And greater still than this, thou wilt at last be like Him, changed into His image from one degree of glory to another. With such sacred prospects Nathanael begins his public career. And Nathanael’s outward activity as an apostle would have been neither so hidden nor so fruitful, had not his life as a disciple been so retiring and receptive.—Idem.
ILLUSTRATIONS
Phases of discipleship.—The closing verses of this chapter carry us back to the early dawn of Christianity, and it is there we shall learn much concerning the true method of regarding it and the law of its progress. And one of the first things that strikes us is that while each disciple was led to Jesus in a different way, while each had different peculiarities of temperament and forms of belief, yet they each found in Christ Him for whom their souls had been longing. John and Andrew, the two disciples of the Baptist, heard their master speak of Christ as the “Lamb of God,” and at once followed Him. The words of the stern prophet of the wilderness having roused in them the sense of sin, they sought the Sin-bearer, and believed in Jesus as the One who should fulfil that deep necessity. On the other hand, the impetuous Peter, expecting the Messiah, and eager for His advent, was led by his brother to Christ, and with characteristic ardour followed Him. Philip, called by Christ Himself, feeling His mighty and mysterious influence, advanced in faith beyond them all, and proclaimed that that was He of whom prophecy for ages had been telling. And Nathanael, with his reflective, devout, guileless nature, found One who had read his devotional thoughts, and confessed Him to be the Son of God. Led by such different experiences, their faith was simply this: He whom their own spirits had been looking for had come, and because He fulfilled their necessities they believed He was the Christ. Marked by these strong differences of temperament, which always give rise to different forms of belief, they had yet one faith in common—faith in the living Christ. It was in that quiet simplicity, with that simple belief in a personal Saviour, that the great Christian age began.—E. L. Hull, B.A.
“Thou shalt see greater things than these.”—“And He said unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open,” etc. The reference here seems to be to the vision of Jacob, and that vision helps us to understand Christ’s meaning. Christ declares the ancient dream to be fulfilled by faith in Him. The patriarch at Bethel found God near to him as his friend and guide, found the earth where he lay “a dreadful place,” and found the spiritual world close to him. These three things are actually realised by Christian faith—these are the “greater things” that follow its dawning:—
1. The felt presence of God.—As to Jacob heaven was opened and the Eternal near, so to the Christian heaven is unveiled and God revealed. To the eye of faith the Son of man becomes the ladder between earth and heaven on which the angels of God ascend and descend. This is the consummation of faith. It does not come suddenly, but as the soul advances in the divine life, sin’s harsh discords die, the clouds which once veiled the heaven roll away, disclosing the smile of love and pity in the eternal countenance, and the believer walks with God as with a friend.
2. The sacredness of life.—“And Jacob was afraid and said,” etc. The dream vision made him feel the sacredness of life. Again, this suggests a result of faith. Man naturally feels his nature defiled; faith in Christ, who wore it, transforms it into a sacred thing. In the light of that faith all life becomes glorified.
3. Union with the angelic world.—“The angels of God ascending,” etc. To the unbeliever that world is a myth—he sees nothing beyond the material sphere; but were he convinced of its existence the belief would be terrible. We feel instinctively that sin has excluded us from that “glorious brotherhood.” But Christ brings us into it once more. Faith sees in Him the Son of man as our brother and representative there, uniting us with “the principalities and powers in the heavenly places.”
We have greater things yet to see. Another world is dawning, its sights and sounds are near. Nothing but the veil of the body hides us from its scenes. We long sometimes for the land of constant spring, of mountain grandeur, and southern beauty. My friends, great lands are coming. We long for the glorious companionships of the past, of the great dead, of our own friends; we shall know them if we are “counted worthy to obtain that world.” Therefore fight on. There are many weary conflicts before you yet, but “add to your faith patience,” and you shall see the “greater things” when the lamps of faith and hope expire in the eternal light of heaven.—Idem.
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.
F. W. Grant 1903 · Public Domain On v43 Subdivision 4. (Joh 1:43-51).
Subdivision 4. (Joh 1:43-51).
The earthly gathering.
Read full note →
We have a new day, and the Lord meaning to go forth into Galilee, which we have seen elsewhere to be the typical place of blessing for Israel (see p. 69 notes) where her ruin is most manifest. And now, instead of a continuation of the former gathering by the testimony of disciples, there is a new beginning, and the work of the Lord Himself, who calls Philip. Now the disciples, work begins again: Philip calls Nathanael with a new testimony; "We have found Him of whom Moses in the law and the prophets wrote, Jesus the son of Joseph, who is from Nazareth." The being the (titular) son of Joseph, which sounds strange as the voice of faith in John’s Gospel, gives Him yet His apparent legal title to the throne. Exceptional in this Gospel it plainly is, but the King of Israel is manifestly intended to be now before us: in principle it is an Israelitish gathering that is begun. Nathanael shows also at first the Jewish unbelief: "Can anything good be out of Nazareth?" And yet the Lord testifies of him, "Behold an Israelite indeed, in whom is no guile." Notice that it is as an "Israelite" he is presented to us. "Whence knowest thou me?" he asks in surprise. "Before Philip called thee," the Lord answers, "when thou wast under the fig-tree, I saw thee." Doubtless there had been some special exercise of heart, -something in which he had been seeking God, -that Christ refers to. And with the true remnant of Israel in the last days, we know that the exercises through which they will pass will be as overshadowed by the fig-tree, which is the figure of a remnant of the nation returned to the land, but not returned to God (Luk 13:6-9), and who will receive Antichrist. The Psalms enter largely into these trials and sorrows; and in them God has provided for them beforehand that which will sustain their faith through that unequalled tribulation through which they will have to pass. In them, when they come to see Him face to face they will find how the Christ they have been seeking has been already with them.
Nathanael at once owns him, as the people will, and in the way in which (as we have seen in the other Gospels) He must be owned, to have blessing from Him: "Rabbi, Thou art the Son or God; Thou art, the King of Israel." As Son of God, they rejected Him in the high priest’s court; as King of Israel, before Pilate. Here plainly Nathanael shows himself as representing the faith of the nation in the day to come; and in that character the Lord answers him: "Because I said, I saw thee under the fig-tree, believest thou? thou shalt see greater things than these, Verily, verily, I say unto you, Henceforth ye shall see heaven opened. and the angels of God ascending and descending upon the Son of man." If the "henceforth" here is to be accepted, then it would seem even plainer that the Lord anticipates the time when the nation converted to God will make their own the confession of this new disciple. From that time heaven will indeed be opened to them, and they will see the angels its inhabitants attendant upon One who will be manifestly "Son of man." This will be indeed a marvellous and blessed thing to see; and the title "Son of man," we have seen constantly connected by the Lord with His appearing in the clouds of heaven, with the glory of the angels. Doubtless it was also the title He loved to take during His life-time upon earth, as bringing near to those among whom He was the grace of His incarnation but the whole connection as we have traced it, and the full meaning of the words themselves, seem to forbid more than a partial reference of them to the time of His earth-sojourn. Israel on the other hand will in millennial days undoubtedly stand under the glory of the heavens opened; but thus still be in a position short of theirs who will go in where He abides, and abide with Him. The two companies, the heavenly and the earthly, are thus in marked contrast, yet in connection with one another; and we see the Lord in His place as the Centre of each. How suited, we may again say, that after His manifestation in the fulness of His grace, as the evangelist has shown Him, we should see the effect of this in the two circles of blessing which now we see around Him, and which are but the types of those who shall fill heaven and earth and eternity with their joy and praise.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv43, 45
John
THE FIRST DISCIPLES: III. PHILIP
Read full note →
Joh 1:43.
‘The day following’-we have a diary in this chapter and the next, extending from the day when John the Baptist gives his official testimony to Jesus, up till our Lord’s first journey to Jerusalem. The order of events is this. The deputation from the Sanhedrim to John occupied the first day. On the second Jesus comes back to John after His temptation, and receives his solemn attestation. On the third day, John repeats his testimony, and three disciples, probably four, make the nucleus of the Church. These are the two pairs of brothers, James and John, Andrew and Peter, who stand first in every catalogue of the Apostles, and were evidently nearest to Christ.
‘The day following’ of our text is the fourth day. On it our Lord determines to return to Galilee. His objects in His visit to John were accomplished-to receive his public attestation, and to gather the first little knot of His followers. Thus launched upon His course, He desired to return to His native district.
These events had occurred where John was baptising, in a place called in the English version Bethabara, which means ‘The house of crossing,’ or as we might say, Ferry-house. The traditional site for John’s baptism is near Jericho, but the next chapter {Joh 2:1} shows that it was only a day’s journey from Cana of Galilee, and must therefore have been much further north than Jericho. A ford, still bearing the name Abarah, a few miles south of the lake of Gennesaret, has lately been discovered. Our Lord, then, and His disciples had a day’s walking to take them back to Galilee. But apparently before they set out on that morning, Philip and Nathanael were added to the little band. So these two days saw six disciples gathered round Jesus.
Andrew and John sought Christ and found Him. To them He revealed Himself as very willing to be approached, and glad to welcome any to His side. Peter, who comes next, was brought to Christ by his brother, and to him Christ revealed Himself as reading his heart, and promising and giving him higher functions and a more noble character.
Now we come to the third case, ‘Jesus findeth Philip,’ who was not seeking Jesus, and who was brought by no one. To him Christ reveals Himself as drawing near to many a heart that has not thought of Him, and laying a masterful hand of gracious authority on the springs of life and character in that autocratic word ‘Follow Me.’ So we have a gradually heightening revelation of the Master’s graciousness to all souls, to them that seek and to them that seek Him not. It is only to the working out of these simple thoughts that I ask your attention now.
I. First, then, let us deal with the revelation that is given us here of the seeking Christ.
Every one who reads this chapter with even the slightest attention must observe how ‘seeking’ and ‘finding’ are repeated over and over again. Christ turns to Andrew and John with the question, ‘What seek ye?’ Andrew, as the narrative says, ‘findeth his own brother, Simon, and saith unto him, “We have found the Messias!”‘ Then again, Jesus finds Philip; and again, Philip, as soon as he has been won to Jesus, goes off to find Nathanael; and his glad word to him is, once more, ‘We have found the Messias.’ It is a reciprocal play of finding and seeking all through these verses.
There are two kinds of finding. There is a casual stumbling upon a thing that you were not looking for, and there is a finding as the result of seeking. It is the latter which is here. Christ did not casually stumble upon Philip, upon that morning, before they departed from the fords of the Jordan on their short journey to Cana of Galilee. He went to look for this other Galilean, one who was connected with Andrew and Peter, a native of the same little village. He went and found him; and whilst Philip was all unexpectant and undesirous, the Master came to him and laid His hand upon him, and drew him to Himself.
Now that is what Christ often does. There are men like the merchantman who went all over the world seeking goodly pearls, who with some eager longing to possess light, or truth, or goodness, or rest, search up and down and find it nowhere, because they are looking for it in a hundred different places. They are expecting to find a little here and a little there, and to piece all together to make of the fragments one all-sufficing restfulness. Then when they are most eager in their search, or when, perhaps, it has all died down into despair and apathy, the veil seems to be withdrawn, and they see Him whom they have been seeking all the time and knew not that He was there beside them. All, and more than all, that they sought for in the many pearls is stored for them in the one Pearl of great price. The ancient covenant stands firm to-day as for ever. ‘Seek and ye shall find, knock and it shall be opened unto you.’
But then there are others, like Paul on the road to Damascus or like Matthew the publican, sitting at the receipt of custom, on whom there is laid a sudden hand, to whom there comes a sudden conviction, on whose eyes, not looking to the East, there dawns the light of Christ’s presence. Such cases occur all through the ages, for He is not to be confined, bless His name! within the narrow limits of answering seeking souls, or of showing Himself to people that are brought to Him by human instrumentality; but far beyond these bounds He goes, and many a time discloses His beauty and His sweetness to hearts that wist not of Him, and who can only say, ‘Lo! God was in this place, and I knew it not.’ ‘Thou wast found of them that sought Thee not.’
As it was in His miracles upon earth, so it has been in the sweet and gracious works of His grace ever since. Sometimes He healed in response to the yearning desire that looked out of sick eyes, or that spoke from parched lips, and no man that ever came to Him and said ‘Heal me!’ was sent away beggared of His blessing. Sometimes He healed in response to the beseeching of those who, with loving hearts, carried their dear ones and laid them at His feet. But sometimes, to magnify the spontaneity and the completeness of His own love, and to show us that He is bound and limited by no human co-operation, and that He is His own motive, He reached out the blessing to a hand that was not extended to grasp it; and by His question, ‘Wilt thou be made whole?’ kindled desires that else had lain dormant for ever.
And so in this story before us; He will welcome and over-answer Andrew and John when they come seeking; He will turn round to them with a smile on His face, that converts the question, ‘What seek ye?’ into an invitation, ‘Come and see.’ And when Andrew brings his brother to Him, He will go more than halfway to meet him. But when these are won, there still remains another way by which He will have disciples brought into His Kingdom, and that is by Himself going out and laying His hand on the man and drawing him to His heart by the revelation of His love. But further, and in a deeper sense, He really seeks us all, and, unasked, bestows His love upon us.
Whether we seek Him or no, there is no heart upon earth which Christ does not desire; and no man or woman within the sound of His gospel whom He is not in a very real sense seeking that He may draw them to Himself. His own word is a wonderful one: ‘The Father seeketh such to worship Him’; as if God went all up and down the world looking for hearts to love Him and to turn to Him with reverent thankfulness. And as the Father, so the Son-who is for us the revelation of the Father: ‘The Son of Man is come to seek and to save that which was lost.’ No one on earth wanted Him, or dreamed of His coming. When He bowed the heavens and gathered Himself into the narrow space of the manger in Bethlehem, and took upon Him the limitations and the burdens and the weaknesses of manhood, it was not in response to any petition, it was in reply to no seeking; but He came spontaneously, unmoved, obeying but the impulse of His own heart, and because He would have mercy. He who is the Beginning, and will be First in all things, was first in this, that before they called He answered, and came upon earth unbesought and unexpected, because His own infinite love brought Him hither. Christ’s mercy to a world does not come like water in a well that has to be pumped up, by our petitions, by our search, but like water in some fountain, rising sparkling into the sunlight by its own inward impulse. He is His own motive; and came to a forgetful and careless world, like a shepherd who goes after his flock in the wilderness, not because they bleat for him, while they crop the herbage which tempts them ever further from the fold and remember him and it no more, but because he cannot have them lost. Men are not conscious of needing Christ till He comes. The supply creates the demand. He is like the ‘dew which tarrieth not for man, nor waiteth for the sons of men.’
But not only does Christ seek us all, inasmuch as the whole conception and execution of His great work are independent of man’s desires, but He seeks us each in a thousand ways. He longs to have each of us for His disciples. He seeks each of us for His disciples, by the motion of His Spirit on our spirits, by stirring conviction in our consciences, by pricking us often with a sense of our own evil, by all our restlessness and dissatisfaction, by the disappointments and the losses, as by the brightnesses and the goodness of earthly providences, and often through such agencies as my lips and the lips of other men. The Master Himself, who seeks all mankind, has sought and is seeking you at this moment. Oh! yield to His search. The shepherd goes out on the mountain side, for all the storm and the snow, and wades knee-deep through the drifts until he finds the sheep. And your Shepherd, who is also your Brother, has come looking for you, and at this moment is putting out His hand and laying hold of some of you through my poor words, and saying to you, as He said to Philip, ‘Follow Me!’
II. And now let us next consider that word of authority which, spoken to the one man in our text, is really spoken to us all.
‘Jesus findeth Philip, and saith unto him, “Follow Me!”‘ No doubt a great deal more passed, but no doubt what more passed was less significant and less important for the development of faith in this man than what is recorded. The word of authority, the invitation which was a demand, the demand which was an invitation, and the personal impression which He produced upon Philip’s heart, were the things that bound him to Jesus Christ for ever. ‘Follow Me,’ spoken at the beginning of the journey of Christ and His disciples back to Galilee, might have meant merely, on the surface, ‘Come back with us.’ But the words have, of course, a much deeper meaning. They mean-be My disciple. Think what is implied in them, and ask yourself whether the demand that Christ makes in these words is an unreasonable one, and then ask yourselves whether you have yielded to it or not.
We lose the force of the image by much repetition. Sheep follow a shepherd. Travellers follow a guide. Here is a man upon some dangerous cornice of the Alps, with a ledge of limestone as broad as the palm of your hand, and perhaps a couple of feet of snow above that, for him to walk upon, a precipice on either side; and his guide says, as he ropes himself to him, ‘Now, tread where I tread!’ Travellers follow their guides. Soldiers follow their commanders. There is the hell of the battlefield; here a line of wavering, timid, raw recruits. Their commander rushes to the front and throws himself upon the advancing enemy with the one word, ‘Follow’ and the coward becomes a hero. Soldiers follow their captains. Your Shepherd comes to you and calls, ‘Follow Me.’ Your Captain and Commander comes to you and calls, ‘Follow Me.’ In all the dreary wilderness, in all the difficult contingencies and conjunctions, in all the conflicts of life, this Man strides in front of us and proposes Himself to us as Guide, Example, Consoler, Friend, Companion, everything; and gathers up all duty, all blessedness, in the majestic and simple words, ‘Follow Me.’
It is a call at the least to accept Him as a Teacher, but the whole gist of the context here is to show us that from the beginning Christ’s disciples did not look upon Him as a Rabbi’s disciples did, as being simply a teacher, but recognised Him as the Messias, the Son of God, the King of Israel. So that they were called upon by this command to accept His teaching in a very special way, not merely as Hillel or Gamaliel asked their disciples to accept theirs. Do you do that? Do you take Him as your illumination about all matters of theoretical truth, and of practical wisdom? Is His declaration of God your theology? Is His declaration of His own Person your creed? Do you think about His Cross as He did when He elected to be remembered in all the world by the broken body and the shed blood, which were the symbols of His reconciling death? Is His teaching, that the Son of Man comes to ‘give His life a ransom for many,’ the ground of your hope? Do you follow Him in your belief, and following Him in your belief, do you accept Him as, by His death and passion, the Saviour of your soul? That is the first step-to follow Him, to trust Him wholly for what He is, the Incarnate Son of God, the Sacrifice for the sins of the whole world, and therefore for your sins and mine. This is a call to faith.
It is also a call to obedience. ‘Follow Me’ certainly means ‘Do as I bid you,’ but softens all the harshness of that command. Sedulously plant your tremulous feet in His firm footsteps. Where you see His track going across the bog be not afraid to walk after Him, though it may seem to lead you into the deepest and the blackest of it. ‘Follow Him’ and you will be right. ‘Follow Him’ and you will be blessed. Do as Christ did, or as according to the best of your judgment it seems to you that Christ would have done if He had been in your circumstances; and you will not go far wrong. ‘The Imitation of Christ,’ which Thomas a Kempis wrote his book about, is the sum of all practical Christianity. ‘Follow Me!’ makes discipleship to be something more than intellectual acceptance of His teaching, something more than even reliance for my salvation upon His work. It makes discipleship-springing out of these two-the acceptance of His teaching and the consequent reliance, by faith, upon His word-to be a practical reproduction of His character and conduct in mine.
It is a call to communion. If a man follows Christ he will walk close behind Him, and near enough to Him to hear Him speak, and to be ‘guided by His eye.’ He will be separated from other people, and from other paths. In these four things, then-Faith, Obedience, Imitation, Communion-lies the essence of discipleship. No man is a Christian who has not in some measure all four. Have you got them?
What right has Jesus Christ to ask me to follow Him? Why should I? Who is He that He should set Himself up as being the perfect Example and the Guide for all the world? What has He done to bind me to Him, that I should take Him for my Master, and yield myself to Him in a subjection that I refuse to the mightiest names in literature, and thought, and practical benevolence? Who is this that assumes thus to dominate over us all? Ah! brethren, there is only one answer. ‘This is none other than the Son of God who has given Himself a ransom for me, and therefore has the right, and only therefore has the right, to say to me, “Follow Me.”‘
III. And now one last word. Think for a moment about this silently and swiftly obedient disciple.
Philip says nothing. Of course the narrative is mere sketchy outline. He is silent, but he yields. Ah, brethren, how quickly a soul may be won or lost! That moment, when Philip’s decision was trembling in the balance, was but a moment. It might have gone the other way, for Christ has no pressed men in His army; they are all volunteers. It might have gone the other way. A moment may settle for you whether you will be His disciple or not. People tell us that the belief in instantaneous conversions is unphilosophical. It seems to me that the objections to them are unphilosophical. All decisions are matters of an instant. Hesitation may be long, weighing and balancing may be a protracted process, but the decision is always a moment’s work, a knife-edge. And there is no reason whatever why any one listening to me may not now, if he or she will, do as this man Philip did on the spot, and when Christ says ‘Follow Me,’ turn to Him and answer, ‘I will follow Thee whithersoever Thou goest.’
There is an old church tradition which says that the disciple who at a subsequent period answered Christ, ‘Lord! suffer me first to go and bury my father,’ was this same Apostle. I do not think that at all likely, but the tradition suggests to us one last thought about the reasons why people are kept back from yielding this obedience to Christ’s invitation. Many of you are kept back, as that procrastinating follower was, because there are some other duties which you feel, or make to be, more important. ‘I will think about Christianity and turning religious when this, that, or the other thing has been got over. I have my position in life to make. I have a great many things to do that must be done at once, and really, I have not time to think about it.’
Then there are some of you that are kept from following Christ because you have never yet found out that you need a guide at all. Then there are some of you that are kept back because you like very much better to go your own way, and to follow your own inclination, and dislike the idea of following the will of another. There are a host of other reasons that I do not need to deal with now; but oh! brethren, none of them is worth pleading. They are excuses, they are not reasons. ‘They all with one consent began to make excuse’-excuses, not reasons; and manufactured excuses, in order to cover a decision which has been taken before, and on other grounds altogether, which it is not convenient to bring up to the surface. I am not going to deal with these in detail, but I beseech you, do not let what I venture to call Christ’s seeking of you once more, even by my poor words now, be in vain.
Follow Him. Trust, obey, imitate, hold fellowship with Him. You will always have a Companion, you will always have a Protector. ‘He that followeth Me,’ saith He, ‘shall not walk in darkness, but shall have the light of life.’ And if you will listen to the Shepherd’s voice and follow Him, that sweet old promise will be true, in its divinest and sweetest sense, about your life, in time; and about your life in the moment of death, the isthmus between two worlds, and about your life in eternity-’They shall not hunger nor thirst, neither shall the sun nor heat smite them; for He that hath mercy on them shall lead them, even by the springs of water shall He guide them.’ ‘Follow thou Me.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v43 Happenings of the fourth day:
Happenings of the fourth day:
v. 43. The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow Me.
Read full note →
v. 44. Now Philip was of Bethsaida, the city of Andrew and Peter.
v. 45. 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.
v. 46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
On the fourth day of the events which are here so carefully chronicled, Jesus had planned to begin His journey up to Galilee. But as He was about to leave, He finds, by design and intention, Philip of Bethsaida. In this case, the simple command: Follow Me, was sufficient. The call of Jesus determined Philip to become a disciple of Jesus. And the call of Christ in the Gospel has at all times the power to influence men in the same way. Only we must not grow weary in sounding it forth at all times. There were now three men of Bethsaida among the four followers of Jesus. And all of them had been decided by the call of Jesus. It is not man’s own free will that decides his fate with regard to Jesus, but the call of the Lord. And he that gives heed to that call, that makes his decision by the power of God in the Gospel, will ever after be in blessed communion with Jesus, in a wonderful discipleship. Philip, in turn, driven by the joy of his new discovery, of the faith of his heart, feels urged to tell his friend Nathanael (or Bartholomew) of his happiness. His words gush forth in a joyful stream: Of whom Moses wrote in the Law and the prophets, Him have we found. He had the right understanding, His faith was firmly based upon Jesus, known as the son of Joseph, of Nazareth, as the promised Messiah. Philip was well versed in the Old Testament prophecies. He referred to Moses and the prophets as having given a clear picture, in unmistakable prophecies, of Christ. And the antitype, the fulfillment of the prophecies, Philip found in Jesus of Nazareth. His knowledge was not yet perfect, but was fully sufficient for his purpose, that of bringing another man to his Master. Nathanael was skeptical. His Biblical knowledge told him that the Messiah was to hail from Bethlehem. Galilee was considered by the pure Jews as a half-heathen country, and Nazareth could not hope to produce anything good. But his dubious attitude and his slighting remark cannot overcome the faith of Philip. Instead of arguing the matter at great length, Philip simply issues his invitation: "Come and see!" Such a simple, repeated invitation and summons is often the best way of overcoming preconceived notions and opinions. If men are only led into the Scriptures and to the preaching of Christ, the rest will follow. The Word of Christ overcomes the weakness and objections of man. "He who candidly examines the evidences of the religion of Christ will infallibly become a believer. No history ever published among men has so many external and internal proofs of authenticity as this has. A man should judge of nothing by first appearances or human prejudices. Who are they who cry out, The Bible is a fable? Those who have never read it, or read it only with the fixed purpose to gainsay it. God has mercy on those whose ignorance leads them to form prejudices against the truth; but He confounds those who take them up through envy and malice, and endeavor to communicate them to others."
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 vv43, 46 Now Philip was from Bethsaida, the city of Andrew…
Now Philip was from Bethsaida, the city of Andrew and Peter
This is background information about Philip. (See: Background Information)
Read full note →
translationWords
Jesus
Galilee
Philip, the apostle
Moses
law
prophet
Joseph (NT)
Nazareth
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 vv43, 45, 46 1:43-44 Galilee was the region of northern Israel around…
1:43-44 Galilee was the region of northern Israel around the Sea of Galilee. • Bethsaida (“house of fishing”) was a village on Galilee’s north shore and the home of Peter, Andrew, and Philip. Later, Peter and Andrew moved to Capernaum, a village west of Bethsaida (Mark 1:21, 29).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.