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Commentary on John 1 verses 37–42
We have here the turning over of two disciples from John to Jesus, and one of them fetching in a third, and these are the first-fruits of Christ's disciples; see how small the church was in its beginnings, and what the dawning of the day of its great things was.
I. Andrew and another with him were the two that John Baptist had directed to Christ, Joh 1:37. Who the other was we are not told; some think that it was Thomas, comparing Joh 21:2; others that it was John himself, the penman of this gospel, whose manner it is industriously to conceal his name, Joh 13:23, and Joh 20:3.
1.Here is their readiness to go over to Christ: They heard John speak of Christ as the Lamb of God, and they followed Jesus. Probably they had heard John say the same thing the day before, and then it had not the effect upon them which now it had; see the benefit of repetition, and of private personal converse. They heard him speak of Christ as the Lamb of God, that takes away the sin of the world, and this made them follow him. The strongest and most prevailing argument with a sensible awakened soul to follow Christ is that it is he, and he only, that takes away sin.
2.The kind notice Christ took of them, Joh 1:38. They came behind him; but, though he had his back towards them, he was soon aware of them, and turned, and saw them following. Note, Christ takes early cognizance of the first motions of a soul towards him, and the first step taken in the way to heaven; see Isa 64:5; Luk 15:20. He did not stay till they begged leave to speak with him, but spoke first. What communion there is between a soul and Christ, it is he that begins the discourse. He saith unto them, What seek ye? This was not a reprimand for their boldness in intruding into his company: he that came to seek us never checked any for seeking him; but, on the contrary, it is a kind invitation of them into his acquaintance whom he saw bashful and modest: "Come, what have you to say to me? What is your petition? What is your request." Note, Those whose business it is to instruct people in the affairs of their souls should be humble, and mild, and easy of access, and should encourage those that apply to them. The question Christ put to them is what we should all put to ourselves when we begin to follow Christ, and take upon us the profession of his holy religion: "What seek ye? What do we design and desire?" Those that follow Christ, and yet seek the world, or themselves, or the praise of men, deceive themselves. "What seek we in seeking Christ? Do we seek a teacher, ruler, and reconciler? In following Christ, do we seek the favour of God and eternal life?" If our eye be single in this, we are full of light.
3.Their modest enquiry concerning the place of his abode: Rabbi, where dwellest thou? (1.) In calling him Rabbi, they intimated that their design in coming to him was to be taught by him; rabbi signifies a master, a teaching master; the Jews called their doctors, or learned men, rabbies. The word comes from rab, multus or magnus, a rabbi, a great man, and one that, as we say, has much in him. Never was there such a rabbi as our Lord Jesus, such a great one, in whom were hid all the treasures of wisdom and knowledge. These came to Christ to be his scholars, so must all those that apply themselves to him. John had told them that he was the Lamb of God; now this Lamb is worthy to take the book and open the seals as a rabbi, Rev 5:9. And, unless we give up ourselves to be ruled and taught by him, he will not take away our sins. (2.) In asking where he dwelt, they intimate a desire to be better acquainted with him. Christ was a stranger in this country, so that they meant where was his inn where he lodged; for there they would attend him at some seasonable time, when he should appoint, to receive instruction from him; they would not press rudely upon him, when it was not proper. Civility and good manners well become those who follow Christ. And, besides, they hoped to have more from him than they could have in a short conference now by the way. They resolved to make a business, not a by-business of conversing with Christ. Those that have had some communion with Christ cannot but desire, [1.] A further communion with him; they follow on to know more of him. [2.] A fixed communion with him; where they may sit down at his feet, and abide by his instructions. It is not enough to take a turn with Christ now and then, but we must lodge with him.
4.The courteous invitation Christ gave them to his lodgings: He saith unto them, Come and see. Thus should good desires towards Christ and communion with him be countenanced. (1.) He invites them to come to his lodgings: the nearer we approach to Christ, the more we see of his beauty and excellency. Deceivers maintain their interest in their followers by keeping them at a distance, but that which Christ desired to recommend him to the esteem and affections of his followers was that they would come and see: "Come and see what a mean lodging I have, what poor accommodations I take up with, that you may not expect any worldly advantage by following me, as they did who made their court to the scribes and Pharisees, and called them rabbin. Come and see what you must count upon if you follow me." See Mat 8:20. (2.) He invites them to come immediately and without delay. They asked where he lodged, that they might wait upon him at a more convenient season; but Christ invites them immediately to come and see; never in better time than now. Hence learn, [1.] As to others, that it is best taking people when they are in a good mind; strike while the iron is hot. [2.] As to ourselves, that it is wisdom to embrace the present opportunities: Now is the accepted time, Co2 6:2.
5.Their cheerful and (no doubt) thankful acceptance of his invitation: They came and saw where he dwelt, and abode with him that day. It had been greater modesty and manners than had done them good if they had refused this offer. (2.) They readily went along with him: They came and saw where he dwelt. Gracious souls cheerfully accept Christ's gracious invitations; as David, Psa 27:8. They enquired not how they might be accommodated with him, but would put that to the venture, and make the best of what they found. It is good being where Christ is, wherever it be. (2.) They were so well pleased with what they found that they abode with him that day ("Master, it is good to be here"); and he bade them welcome. It was about the tenth hour. Some think that John reckons according to the Roman computation, and that it was about ten o'clock in the morning, and they staid with him till night; others think that John reckons as the other evangelists did, according to the Jewish computation, and that it was four o'clock in the afternoon, and they abode with him that night and the next day. Dr. Lightfoot conjectures that this next day that they spent with Christ was a sabbath-day, and, it being late, they could not get home before the sabbath. As it is our duty, wherever we are, to contrive to spend the sabbath as much as may be to our spiritual benefit and advantage, so they are blessed who, by the lively exercises of faith, love, and devotion, spend their sabbaths in communion with Christ. These are Lord's days indeed, days of the Son of man.
II. Andrew brought his brother Peter to Christ. If Peter had been the first-born of Christ's disciples, the papists would have made a noise with it: he did indeed afterwards come to be more eminent in gifts, but Andrew had the honour first to be acquainted with Christ, and to be the instrument of bringing Peter to him. Observe,
1.The information which Andrew gave to Peter, with an intimation to come to Christ.
(1.)He found him: He first finds his own brother Simon; his finding implies his seeking him. Simon came along with Andrew to attend John's ministry and baptism, and Andrew knew where to look for him. Perhaps the other disciple that was with him went out to seek some friend of his at the same time, but Andrew sped first: He first findeth Simon, who came only to attend on John, but has his expectations out-done; he meets with Jesus.
(2.)He told him whom they had found: We have found the Messias. Observe, [1.] he speaks humbly; not, "I have found," assuming the honour of the discovery to himself, but "We have," rejoicing that he had shared with others in it. [2.] He speaks exultingly, and with triumph: We have found that pearl of great price, that true treasure; and, having found it, he proclaims it as those lepers, Kg2 7:9, for he knows that he shall have never the less in Christ for others sharing. [3.] He speaks intelligently: We have found the Messias, which was more than had yet been said. John had said, He is the Lamb of God, and the Son of God, which Andrew compares with the scriptures of the Old Testament, and, comparing them together, concludes that he is the Messiah promised to the fathers, for it is now that the fulness of time is come. Thus, by making God's testimonies his meditation, he speaks more clearly concerning Christ than ever his teacher had done, Psa 119:99.
(3.)He brought him to Jesus; would not undertake to instruct him himself, but brought him to the fountain-head, persuaded him to come to Christ and introduced him. Now this was, [1.] An instance of true love to his brother, his own brother, so he is called here, because he was very dear to him. Note, We ought with a particular concern and application to seek the spiritual welfare of those that are related to us; for their relation to us adds both to the obligation and to the opportunity of doing good to their souls. [2.] It was an effect of his day's conversation with Christ. Note, the best evidence of our profiting by the means of grace is the piety and usefulness of our conversation afterwards. Hereby it appeared that Andrew had been with Jesus that he was so full of him, that he had been in the mount, for his face shone. He knew there was enough in Christ for all; and, having tasted that he is gracious, he could not rest till those he loved had tasted it too. Note, True grace hates monopolies, and loves not to eat its morsels alone.
2.The entertainment which Jesus Christ gave to Peter, who was never the less welcome for his being influenced by his brother to come, Joh 1:42. Observe,
(1.)Christ called him by his name: When Jesus beheld him, he said, Thou art Simon, the son of Jona. It should seem that Peter was utterly a stranger to Christ, and if so, [1.] It was a proof of Christ's omniscience that upon the first sight, without any enquiry, he could tell the name both of him and of his father. The Lord knows them that are his, and their whole case. However, [2.] It was an instance of his condescending grace and favour, that he did thus freely and affably call him by his name, though he was of mean extraction, and vir mullius nominis - a man of no name. It was an instance of God's favour to Moses that he knew him by name, Exo 33:17. Some observe the signification of these names: Simon - obedient, Jona - a dove. An obedient dove-like spirit qualifies us to be the disciples of Christ.
(2.)He gave him a new name: Cephas. [1.] His giving him a name intimates Christ's favour to him. A new name denotes some great dignity, Rev 2:17; Isa 62:2. By this Christ not only wiped off the reproach of his mean and obscure parentage, but adopted him into his family as one of his own. [2.] The name which he gave him bespeaks his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for a stone), which is by interpretation Peter; so it should be rendered, as Act 9:36. Tabitha, which by interpretation is called Dorcas; the former Hebrew, the latter Greek, for a young roe. Peter's natural temper was stiff, and hardy, and resolute, which I take to be the principal reason why Christ called him Cephas - a stone. When Christ afterwards prayed for him, that his faith might not fail, that so he might be firm to Christ himself, and at the same time bade him strengthen his brethren, and lay out himself for the support of others, then he made him what he here called him, Cephas - a stone. Those that come to Christ must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so. His saying, Be thou steady, makes them so. Now this does no more prove that Peter was the singular or only rock upon which the church is built than the calling of James and John Boanerges proves them the only sons of thunder, or the calling of Joses Barnabas proves him the only son of consolation.
The statement “We have found the Messiah” affirms that the report about him was circulating and came from the time of the Magi; it was renewed by John who had baptized him, and by the witness of the Spirit. Then he was again left alone in his fast of forty days. For that reason, the souls of the chosen ones were filled with a desire for a report concerning him. They were indeed his instruments, as he said, “You were chosen by me before the world.” He chose Galileans, a people without education, whom the prophets proclaimed as “dwellers in darkness,” for they had seen the light, so that he could bring reproach on those who were learned in the law. “For he chose the foolish of the world, so that through them he might put the wise to shame.”
Andrew, after having tarried with Jesus and learned what He did, kept not the treasure to himself, but hastens and runs quickly to his brother, to impart to him of the good things which he had received. Observe what Andrew says to his brother; "We have found the Messias, which is, being interpreted, the Christ." You see how, as far as he had learned in a short time, he showed the wisdom of the teacher who persuaded them, and their own zeal, who cared for these things long ago, and from the beginning. For this word, "we have found," is the expression of a soul which travails for His presence, and looks for His coming from above, and is made overjoyed when the looked-for thing has happened, and hastens to impart to others the good tidings. This is the part of brotherly affection, of natural friendship, of a sincere disposition, to be eager to stretch out the hand to each other in spiritual things. Hear him besides speak with the addition of the article; for he does not say "Messias," but "the Messias"; thus they were expecting some one Christ, having nothing in common with the others.
(Chrys. Hom. xix. 1) Andrew kept not our Lord's words to himself; but ran in haste to his brother, to report the good tidings: He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
(Hom. xix. [al. xviii.] 1) The Evangelist docs not mention what Christ said to those who followed Him; but we may infer it from what follows. Andrew declares in few words what he had learnt, discloses the power of that Master Who had persuaded them, and his own previous longings after Him. For this exclamation, We have found, expresses a longing for His coming, turned to exultation, now that He was really come.
He says that one of those who followed him was Andrew, brother of Simon, without mentioning the other. Evidently this is the blessed John himself. He always appears to pass in silence over those things that concern him. And also whenever he relates something concerning himself, he avoids subscribing his name. If those who received the gospel had not indicated the writer with the prefixed title, we would not have known about whom the text is speaking.
We have declared, then, why it was at the tenth hour. Let us see what follows: "One of the two which heard John speak, and followed Him, was Andrew, Simon Peter's brother. He findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ." Messias, in Hebrew; Christ, in Greek; in Latin, Anointed. Chrisma is anointing in Greek; Christ, therefore, is the Anointed. He is peculiarly anointed, pre-eminently anointed; wherewith all Christians are anointed, He is pre-eminently anointed. Hear how He speaks in the psalm: "Wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." For all the holy ones are His fellows, but He in a peculiar sense is the Holy of Holies, peculiarly anointed, peculiarly Christ.
(Tr. vii. c. 13) Messias in Hebrew, Christus in Greek, Unctus in Latin. Chrism is unction, and He had a special unction, which from Him extended to all Christians, as appears in the Psalm, God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows. (Ps. 44, [45]) All holy persons arc partakers with Him; but He is specially the Holy of Holies, specially anointed.
They who even now received the talent, straightway make traffic of their talent, and bring it to the Lord. For such are in truth obedient and docile souls, not needing many words for profit, nor bearing the fruit of their instruction, after revolutions of years or months, but attaining the goal of wisdom along with the commencement of their instruction. For give, it says, instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. Andrew then saves his brother (this was Peter), having declared the whole mystery in a brief summary. For we have found, he says, Jesus, as Treasure hid in a field, or as One Pearl of great price, according to the parables in the Gospels.
(Hom. in Vig. St. Andr.) This is truly to find the Lord; viz. to have fervent love for Him, together with a care for our brother's salvation.
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SUMMARY
John 1:41 records Andrew's immediate and enthusiastic response to encountering Jesus: he finds his brother Simon and declares, "We have found the Messias, which is, being interpreted, the Christ." This pivotal moment marks the beginning of Jesus's gathering of disciples, highlighting the transformative power of a personal encounter with the Lord and the natural impulse of new believers to share their profound discovery, while simultaneously clarifying Jesus's identity as the long-awaited Anointed One for a broader audience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John 1:41 effectively employs several literary devices. The most prominent is Interpretation/Translation, as the narrator explicitly clarifies the meaning of "Messias" as "Christ." This serves a didactic purpose, ensuring that both Jewish and Gentile readers understand the profound theological significance of Jesus's identity as the Anointed One. There is also an element of Foreshadowing, as Andrew's act of bringing Simon to Jesus anticipates Simon's future prominence as Peter, a foundational apostle. The narrative structure itself uses Direct Speech, allowing Andrew's excited declaration to convey the immediate and personal impact of encountering Jesus, making the scene vivid and relatable. Finally, the use of "We have found" implies Eyewitness Testimony, lending authority and authenticity to the narrative, consistent with the Gospel of John's overall approach.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 1:41 serves as a foundational declaration of Jesus's identity, directly linking Him to the long-anticipated figure of Jewish prophecy. The theological significance lies not only in the affirmation that Jesus is the "Messias" but also in the interpretive clarification that He is the "Christ," a term that would become central to Christian theology. This verse underscores the belief that God's redemptive plan, promised throughout the Old Testament, finds its ultimate fulfillment in Jesus. It also highlights the immediate and transformative power of a personal encounter with the living Christ, leading to an undeniable conviction and an urgent desire to share that truth with others. This act of witness, initiated by Andrew, becomes a paradigm for Christian evangelism, demonstrating that the good news of Jesus naturally overflows from a heart that has "found" Him.
REFLECTION AND APPLICATION
Andrew's actions in John 1:41 offer a timeless and powerful model for every believer. His immediate response to finding Jesus was not to keep the discovery to himself, but to share it with his closest family member, Simon. This teaches us that a genuine encounter with Christ naturally ignites a desire to share Him with others, particularly those we love and care about most. It underscores the personal and relational nature of evangelism, reminding us that often the most effective witness comes from a simple, heartfelt testimony of what Jesus has done in our own lives. We are called to be "finders" of others, bringing them into the presence of the One who fulfills all our longings. This verse challenges us to consider who our "Simon" is – the person in our life who most needs to hear the good news of the "Messias" – and to act with the same urgency and conviction as Andrew.
Questions for Reflection
FAQ
Why does John explicitly interpret "Messias" as "Christ"?
Answer: John's Gospel was written for a diverse audience, including many who were not Jewish and would not have understood the Hebrew/Aramaic term "Messias" (Mashiach). By immediately providing the Greek equivalent, "Christ" (Christos), John ensures that his readers grasp the profound theological significance of Andrew's declaration. Both terms mean "Anointed One," but "Christ" became the widely recognized title for Jesus in the Hellenistic world, signifying His role as the prophesied deliverer and Son of God, as seen in Acts 17:3. This interpretive note highlights the universal applicability of Jesus's identity and message, transcending cultural and linguistic barriers.
What is the significance of Andrew finding Simon "first"?
Answer: The emphasis on Andrew finding Simon "first" underscores the urgency and priority of sharing such a monumental discovery with those closest to him. It highlights the familial and relational aspect of the early church's growth. While Simon Peter would later become a prominent leader among the apostles, Andrew's initial act of bringing his brother to Jesus (John 1:42) reveals his humble yet crucial role as a bridge-builder and an early evangelist. It demonstrates that the call to discipleship often begins with personal invitation and testimony within one's sphere of influence.
CHRIST-CENTERED FULFILLMENT
John 1:41 is a profound declaration of Christ-centered fulfillment, as Andrew's statement, "We have found the Messias, which is, being interpreted, the Christ," directly points to Jesus as the long-awaited Anointed One prophesied throughout the Old Testament. The Jewish people eagerly anticipated a Messiah who would deliver them, and Jesus, through His life, death, and resurrection, fulfills these expectations in a way far grander than many had imagined. He is not merely a political king, but the King of kings, whose kingdom is not of this world (John 18:36). He is the ultimate Prophet, revealing God's truth (Deuteronomy 18:15), and the perfect Priest, offering Himself as the once-for-all sacrifice for sin (Hebrews 9:11-14). Andrew's discovery foreshadows the universal truth that Jesus is the fulfillment of all God's promises, the one in whom all the hopes and longings of humanity for redemption and reconciliation are realized, as proclaimed by Peter on the Day of Pentecost, declaring that God has made Jesus "both Lord and Christ" (Acts 2:36).