EXPLANATORY AND CRITICAL NOTES
John 1:38-43. Jesus turned, etc.—Jesus saw these two young men modestly following Him, too diffident to accost Him. He, therefore, with friendly invitation encouraged them. “What seek ye?” The apparently irrelevant answer of the disciples, “Rabbi, where dwellest Thou?” may be understood as simply expressing a desire for further acquaintance and conversation with the Saviour. The use of the word Rabbi with the interpretation shows that this Gospel was intended in part for Gentiles.
John 1:39. Come and see are His friendly words; and in response to His invitation they went with Him for the remainder of that day, i.e. from the tenth hour (between three and four o’clock in the afternoon) until sunset. Of the place of Jesus’ abode no record is given.
John 1:40. Andrew.—The apostle better known as Peter’s brother (vide also John 6:8). The other disciple, modestly unnamed, is the Evangelist himself.
John 1:41.—On the impulse of simple, glowing faith Andrew first sought his own brother, Simon, as dearest to him, so that he might impart to him this new-found treasure. It is to be inferred that John also sought his own brother, James, with a like intention. We have found Messias (משׁיח).—The use of this Hebrew word, with its Greek interpretation, again shows that the Gospel was intended for a mixed community, a community where a Greek element existed.
John 1:42. Cephas.—“He is called Petrus, ‘a stone,’ from Petra, ‘the rock’ ” (Aug.). “Petrus (or Peter) has the same meaning in Greek as Cephas (פּיפּא) in Syriac (Aram.); and the apostle was called Peter from the firmness of his faith, by which he clave to that Petra, or Rock, of whom the apostle Paul speaks: ‘That Rock was Christ’ ” (Chr. Wordsworth). See also Matthew 16:18. The latter passage denotes an advance. Here Simon’s name is changed to Peter; in St. Matthew, “Thou art Peter,” says Christ, “and this name henceforth describes thy character.” The passages are independent, and throw light on each other. Thus if Petrus = a stone, then the explanation is found in 1 Peter 2:5.
John 1:43. On the morrow, etc.—I.e. the fourth day from the incident recorded in John 1:29. He would (ἠθέλησεν) go forth, and as He did so He found Philip. The words Jesus addressed to Philip, “Follow Me,” are more than a mere invitation to accompany Him. No doubt other words of teaching were spoken which are not here recorded, but the result is seen in this word of command and its upshot.
John 1:44. Bethsaida.—Jesus met Philip on the way from Bethania to Cana. This Bethsaida was on the west side of the Lake of Galilee, and is called Bethsaida of Galilee, ch. 12. (probably on a site north of Khan Minyeh), to distinguish it from Bethsaida Julias on the east side.
MAIN HOMILETICS OF THE PARAGRAPH.— John 1:38-44
Jesus manifests Himself to His first disciples.—The choice of His disciples was a matter of great moment to Jesus. It was necessary that some of them should be witnesses of His life and work from the beginning of His public ministry (John 15:27), that they might learn to know and understand Himself and His mission, so as to be fitted to carry out the work of His kingdom. He did not choose those “hide-bound” by the traditions of the rabbinic schools, with fixed and earthly notions of His state and kingdom, nor those who rejected the divine word (Sadducees), to be His witnesses. He chose men of simple, unsophisticated, yet strong and earnest mind, already led to repentance by the Baptist’s teaching, and waiting in their own honest fashion (not idly dreaming, but actively working) for “the consolation of Israel.”
I. Such were the first two disciples led to the Saviour. Acting on John’s indication, they “followed Jesus,” not at first apparently presuming to accost and speak to Him. But He ever knows His own. He saw them coming after Him, and with a simple question led them to that great, that important decision, which changed the whole current of their lives, and made their names shine amongst the most honoured and revered in history.
1. How simple and natural the story of it all is! “Rabbi,” they say, “where dwellest Thou?” in answer to His question, “What seek ye?” This simple and almost irrelevant question of theirs “breaks the ice” for them, so to speak. It was their wish, probably, to converse with Him at some other time, as the day was declining apace, and they might not wish to disturb Him when evening was approaching. But,
2. His answer at once decided them—“Come and see”: words of simple invitation, but implying so much on the lips of Him who spoke them. We know not where it was that Jesus was dwelling. It is Himself and not the place that is important. Where He is as our friend and host, there is all heaven. The writer of this account (one of the two) was so impressed by the events of that afternoon interview with Jesus, never to be forgotten, that he recollects the hour when first he heard the voice of that Jesus whose teaching he was to assimilate and understand so deeply—whose latest word he was to hear from the cross (John 19:30), whom he was to recognise first of all the disciples after the resurrection (John 21:7), and whom again he was to hear in apocalyptic vision speaking in words of power (Revelation 1:17-20).
3. And is not the first meeting of the Saviour with all His true disciples, when they first recognise Him as the Sent of God and their Redeemer, a time to be cherished in memory?
II. The second incident has a special interest.—It tells us:
1. That those who truly come to Christ do not go back from Him. They come to know Him in all His loveliness and tenderness, His grace and truth. But, more than that, they become—
2. Active workers for Jesus. John modestly records Andrew’s action only; but no doubt at the same time he led his own brother James to Jesus. It is interesting and instructive to notice that no sooner did these two come to Christ than they became witnesses to Him. They are the first distinctively gospel preachers.
3. A notable member of the apostolic band came in response to Andrew’s call. Jesus recognised the great qualities of this man, Simon, son of Jona (best MSS. John), and to signalise his entrance in the service of the kingdom gave him a new name, distinctive of the prominent and important work he was to do. But there is nothing in this, or in any of the gospel narratives, or the New Testament generally, to lead us to suppose that he ever occupied a position analogous to that given him in mediæval Church history. “In Church history St. Peter is everything and St. Andrew nothing; but would there have been an apostle Peter but for Andrew?” (Plummer).
III. The third incident is also noteworthy in an especial manner from this fact, that in bringing Philip into the circle of the disciples Jesus for the first time issued that oft-repeated direct call, “Follow Me.”
1. This command is in the Gospels issued only by our Lord Himself. It is “addressed to but one outside the circle of the apostles, the rich young man, whom Jesus loved (Matthew 19:21, etc.). In other parts of the New Testament it is used but once (Acts 12:8), in the words of the angel to Peter” (Watkins).
2. This word implies that now there is a new centre for humanity—not Moses, not Jerusalem, but Christ (John 1:17; John 4:23-26).
3. Obedience to this command is a test of genuine Christianity:
(1) In the preacher of the cross. His chief duty is to direct, like John, his hearers to Christ, and to be able to say like St. Paul, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1).
(2) Those who hear this call should, like Philip, promptly and unhesitatingly obey it.
HOMILETIC NOTES
Leadership.—
1. As men are constituted they must follow some leader—are drawn by some power to choose a certain direction in life.
2. The leaders of men also are led. They too are dominated by some power, not themselves, which makes either for righteousness or unrighteousness; they are moved either by principle or caprice; they are swayed either by the desires and passions of their lower nature, or by reason and conscience. And so much power have those prominent and noteworthy men we call leaders, that they attract to themselves a following of disciples, more or less numerous, and exert an influence that not only tells on human history here, but extends into eternity. We cannot compute or measure the results for good and for evil that have flowed from the activity of great leaders of men past and present.
3. Therefore the necessity of choosing men of principle, unswerving in their love of righteousness, as leaders in the social, political, and ecclesiastic spheres. For if they be not men of principle, however plausible and good their schemes or measures may seem, something will lie behind that will vitiate all. It is true men here are imperfect, and much of evil may often mingle with what is good; but are righteousness, truth, benevolence, principle, the prominent and ruling traits in the character of one who offers himself as a leader of men, then let them rejoice, for undoubtedly such a one is heavensent. And if men in choosing their leaders fixed on such, the world would speedily be happier and better.
4. We believers in Christ have a fixed standard by which men may be tried who offer themselves as our guides, especially in things religious. Again and again St. Paul calls on his converts to follow him and his fellow-workers; but he shows that his words and actions must be tested by the ultimate standard, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). Here is the standard to which our leaders should be conformed, especially our religious leaders. And as the mass of men in the present state of the world still depend, to a great extent, on teachers and guides, prominent human leaders, it is greatly to be desired that they should be led in choosing them to ascertain in how far they conform to the perfect pattern given us in Christ. “He is our example that we should follow in His steps” (1 Peter 2:21). He called His disciples to “follow” Him.
5. And the test by which teachers and leaders in the religious sphere should be tried is this: do they lead those who come under their influence to follow Christ Himself? When to John the Baptist it was revealed at the baptism of Jesus that the Son of Mary was indeed no other than the Son of God, the promised Messiah, he did not delay to point his own disciples to the Lamb of God, so that “they followed Jesus.” This is the spirit of all faithful teachers and guides in the Church. “Not in the words which man’s wisdom teacheth,” but, guided by the Holy Ghost, and therefore “in demonstration of the Spirit and of power” (1 Corinthians 2:4), they point men to Christ. They forget and lose themselves in Him whom they proclaim. O, si sic omnes!
ILLUSTRATIONS
The Peter name.—“Thou art Simon, son of Jona; thou shalt be called Peter.” The apostle received this grand and astonishing word deep in his heart. It revealed to him a great and mysterious destiny. It would rise before him as a warning, and often in reproach. Always, whatsoever he might do, it would start into remembrance. Ah! what did it say in that hour of his fall and triple denial? With what remorse would it transpierce his soul. And if at times pride laid hold of the thought of this great vocation which his name presaged, how would he then learn in his weakness that God alone who called him to this destiny could give him power to realise it. Brethren, all called by Jesus Christ to serve and follow Him as Peter was, what name would your Saviour give you were He present now in our midst? Ah, without doubt, as to Simon, a name which would express the end you ought to press toward, and the new character you ought to assume: to you who are yet fearful and weak in your faith a name which would express firmness; to you who are besieged by temptations that humiliate you a name expressive of the liberty of a purified soul; to you dominated by obstinate pride and ambition a name which would recall you to humility, to the discipline which you require. Well then, you must accept and lay hold of this glorious destiny; you must attain to this end; you must respond to the divine will, for fear lest, following the stern words of Scripture, you “frustrate the grace of God concerning you.” Simon, remember that thou art called Peter. Oh, you who hear me, remember you have been redeemed by the Saviour! No, you were not made for this life only, to be entirely absorbed by the preoccupations of the world, by those dreams of fortune, of glory, and of egoistic happiness. No, you are not made for that inward servitude, that shameless slavery of hidden passion which weakens you, paralyses you, and eats away the substance of your life and your moral strength. No, my sister, you were not made for this insensate dissipation by which your days are wasted, for those vain dreams of vanity, for that lying homage, for that idolatry which is so pleasing to you. It is to another way, to another aim, which those prayers by which you have been encompassed have called you, those pure and sweet remembrances of a Christian childhood, those deep emotions, those tears at former times shed at the Saviour’s feet, those multiplied warnings sent by the love of a faithful God. Christian soul, soul redeemed by the blood of Jesus Christ, called to eternal life, awake, throw off your slave chains, and return to God, who is willing to save you. And Thou, Saviour whose love is so faithful; Thou whose gifts, according to Thy word, are without repentance; Thou who dost call and who dost save, who dost convert and sanctify, who dost commence and finish; Thou who dost place before us so great a destiny, who desirest that we should be conquerors of the world and of ourselves, and inheritors of eternity, citizens of heaven, kings and priests, fulfil in us Thy will, make us submissive to Thy holy law, and in place of these fleshly hearts, subject to vanity, give us new hearts, freed from evil and consecrated to Thee for evermore.—Translated from Eug. Bersier.
“To live unto righteousness”—thus alone to the honour of my Saviour and Redeemer ought I to live, to suffer, to die. Such a life—a new life in righteousness—does the Saviour implant in all His own. Has it begun in you to germinate, to put forth buds, to flourish, this new spiritual life? Are there souls among you in which the Holy Ghost has begun His work; plants of righteousness who to-day, in the springtide glow of their first love to the Saviour, in the vernal dress of a pure youthhood stand before the Lord like a tree covered with white, fragrant blossom?… Oh that those blossoms of “first love” may not fall off as blighted blossoms, but may ripen into fruit, into “the fruits of righteousness.” Oh that all who hitherto have been like dry wood might yet flourish in very righteousness and holiness! There is nothing more beautiful on earth than a son or daughter, blooming not alone in body, but also in soul, flourishing before God in innocency, and growing up by their Saviour, as a rose which has climbed up around the cross. Oh that in us all, even in aged hearts, the new divine life once more would stir, the blossoms of godly love would finally open, the fruits of righteousness would yet ripen, by which the Lord knows His own! That would indeed be a lovely May blossom, a most blessed springtide of the soul.—From an Easter Address to Catechumens, Dr. Karl Gerok.