John 1:35-39
35. The next day John was again standing, and two of his disciples;
36. And looking at Jesus walking, he said, Behold the Lamb of God! 37.
And those two disciples heard him speak, and followed Jesus. 38. And Jesus
turning, and looking at them following him, saith to them, What do you
seek? And they said to him, Rabbi, (which, if you interpret it, is explained
Master,) where dwellest thou? 39. He saith to them, Come and see. They
came and saw where he dwelt, and remained with him that day; for it was
about the tenth hour.
36. Behold the Lamb of God! Hence appears more clearly what I
have already stated, that when John perceived that he was approaching the
end of his course, he labored incessantly to resign his office to Christ.
His firmness too gives greater credit to his testimony. But by insisting
so earnestly, during many successive days, in repeating the commendation
of Christ, he shows that his own course was nearly finished. Here we see
also how small and low the beginning of the Church was. John, indeed, prepared
disciples for Christ, but it is only now that Christ begins to collect
a Church. He has no more than two men who are mean and unknown, but this
even contributes to illustrate his glory, that within a short period, without
human aid, and without a strong hand, he spreads his kingdom in a wonderful
and incredible manner. We ought also to observe what is the chief object
to which John directs the attention of men; it is, to find in Christ the
forgiveness of sins. And as Christ had presented himself to the disciples
for the express purpose that they might come to him, so no when they come,
he gently encourages and exhorts them; for he does not wait until they
first address him, but asks, What do you seek? This kind and gracious invitation,
which was once made to two persons, now belongs to all. We ought not therefore
to fear that Christ will withdraw from us or refuse to us easy access,
provided that he sees us desirous to come to him; but, on the contrary,
he will stretch out his hand to assist our endeavors. And how will not
he meet those who come to him, who seeks at a distance those who are wandering
and astray, that he may bring them back to the right road?
38. Rabbi. This name was commonly given to persons of high rank,
or who possessed any kind of honor. But the Evangelist here points out
another use of it which was made in his own age, which was, that they addressed
by this name the teachers and expounders of the word of God. Although,
therefore, those two disciples do not yet recognize Christ as the only
Teacher of the Church, yet, moved by the commendation bestowed on him by
John the Baptist, they hold him to be a Prophet and teacher, which is the
first step towards receiving instruction.
Where dwellest thou? By this example we are taught that from
the first, rudiments of the Church we ought to draw such a relish for Christ
as will excite our desire to profit; and next, that we ought not to be
satisfied with a mere passing look, but that we ought to seek his dwelling,
that he may receive us as guests. For there are very many who smell the
gospel at a distance only, and thus allow Christ suddenly to disappear,
and all that they have learned concerning him to pass away. And though
those two persons did not at that time become his ordinary disciples, yet
there can be no doubt that, during that night, he instructed them more
fully, so that they soon afterwards became entirely devoted to him.
39. It was about the tenth hour; that is, the evening was approaching,
for it was not more than two hours till sunset. The day was at that time
divided by them into twelve hours, which were longer in summer and shorter
in winter. But from this circumstance we infer that those disciples were
so eagerly desirous to hear Christ, and to gain a more intimate knowledge
of him, that they gave themselves no concern about a night's lodging. On
the contrary, we are, for the most part, very unlike them, for we incessantly
delay, because it is not convenient for us to follow Christ.
John 1:40-42
40. Andrew, Simon Peter's brother, was one of those who heard John
speak and followed him. 41. He first findeth his own brother Simon, and
saith to him, We have found the Messiah, which is, being interpreted, the
Christ. 42. He brought him therefore to Jesus; and Jesus, looking at him,
said, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which
is, being interpreted, Peter.
40. Andrew, Simon Peter's brother. The design of the Evangelist,
down to the end of the chapter, is to inform us how gradually the disciples
were brought to Christ. Here he relates about Peter, and afterwards he
will mention Philip and Nathanael. The circumstance of Andrew immediately
bringing his brother expresses the nature of faith, which does not conceal
or quench the light, but rather spreads it in every direction. Andrew has
scarcely a spark, and yet, by means of it, he enlightens his brother. Woe
to our indolence, therefore, if we do not, after having been fully enlightened,
endeavor to make others partakers of the same grace. We may observe in
Andrew two things which Isaiah requires from the children of God; namely,
that each should take his neighbor by the hand, and next, that he should
say,
Come, let us go up into the mountain of the Lord,
and he will teach us, (Isaiah 2:3.)
For Andrew stretches out the hand to his brother, but at the same time
he has this object in view, that he may become a fellow-disciple with him
in the school of Christ. We ought also to observe the purpose of God, which
determined that Peter, who was to be far more eminent, was brought to the
knowledge of Christ by the agency and ministry of Andrew; that none of
us, however excellent, may refuse to be taught by an inferior; for that
man will be severely punished for his peevishness, or rather for his pride,
who, through his contempt of a man, will not deign to come to Christ.
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, 1 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.
42. Thou art Simon. Christ gives a name to Simon, not as men
commonly do, from some past event, or from what is now perceived in them,
but because he was to make him Peter, (a stone.) First, he says, Thou art
Simon, the son of Jonah. He repeats the name of his father in an abridged
form; which is common enough when names are translated into other languages;
for it will plainly appear from the last chapter that he was the son of
Johanna or John. But all this amounts to nothing more than that he will
be a very different person from what he now is. For it is not For the sake
of honor that he mentions his father; but as he was descended from a family
which was obscure, and which was held in no estimation among men, Christ
declares that this will not prevent him from making Simon a man of unshaken
courage. The Evangelist, therefore, mentions this as a prediction, that
Simon received a new name. I look upon it as a prediction, not only because
Christ foresaw the future steadfastness of faith in Peter, but because
he foretold what he would give to him. He now magnifies the grace which
he determined afterwards to bestow upon him; and therefore he does not
say that this is now his name, but delays it till a future time.
Thou shalt be called Cephas. All the godly, indeed, may justly
be called Peters (stones,) which, having been Sounded on Christ, are fitted
for building the temple of God; but he alone is so called on account of
his singular excellence. Yet the Papists act a ridiculous part, when they
substitute him in the place of Christ; so as to be the foundation of the
Church, as if he too were not founded on Christ along with the rest of
the disciples; and they are doubly ridiculous when out of a stone they
make him a head. For among the rhapsodies of Gratian there is a foolish
canon under the name of Anacletus, who, exchanging a Hebrew word for a
Greek one, and not distinguishing the Greek word kefalh< (kephale) from
the Hebrew word Cephas, thinks that by this name Peter was appointed to
be Head of the Church. Cephas is rather a Chaldaic than a Hebrew word;
but that was the customary pronunciation of it after the Babylonish captivity.
There is, then, no ambiguity in the words of Christ; for he promises what
Peter had not at all expected, and thus magnifies his own grace to all
ages, that his former condition may not lead us to think less highly of
him, since this remarkable appellation informs us that he was made a new
man.
1 See Harmony of the Three Evangelists, volume 1 page
92, n. 2; and page 142, n. 2.
John 1:43-46
43. The next day Jesus wished to go into Galilee, and found Philip,
and said to him, Follow me. 44. Now Philip was of Bethsaida, the city of
Andrew and Peter. 45. Philip findeth Nathanael, and saith to him, We have
found Jesus of Nazareth, the son of Joseph, of whom Moses in the Law, and
the Prophets write.
43. Follow me. When Philip was inflamed by this single word to
follow Christ, we infer from it how great is the efficacy of the word of
God; but it does not appear indiscriminately in all, for God addresses
many without any advantage, just as if he struck their ears with a sound
which vanished into air. So then the external preaching of the word is
in itself unfruitful, except that it inflicts a deadly wound on the reprobate,
so as to render them inexcusable before God. But when the secret grace
of God quickens it, all the senses must be affected in such a manner that
men will be prepared to follow wherever God calls them. We ought, therefore,
to pray to Christ that he may display in us the same power of the Gospel.
In the case of Philip, there was no doubt a peculiarity about his following
Christ; for he is commanded to follow, not like one of us, but as a domestic,
and as a familiar companion. But still the calling of all of us is illustrated
by this calling of Philip.
44. Was of Bethsaida. The name of the city appears to have been
mentioned on purpose, that the goodness of God to the three Apostles may
be more illustriously displayed. We know how severely, on other occasions,
Christ threatens and curses that city, (Matthew 11:21; Luke 10:13.) Accordingly,
when God brought into favor with him some out of a nation so ungodly and
wicked, we ought to view it in the same light as if they had been brought
out of the lowest hell. And when Christ, after having drawn them out of
that deep gulf, honors them so highly as to make them Apostles, it is a
distinguished favor and worthy of being recorded.
45. Philip findeth Nathanael. Though proud men despise these
feeble beginnings of the Church, yet we ought to perceive in them a brighter
display of the divine glory, than if the condition of the Kingdom of Christ
had been in every respect, from the outset, splendid and magnificent; for
we know to how rich a harvest this small seed afterwards grew. Again, we
see in Philip the same desire of building which formerly appeared in Andrew.
His modesty, too, is remarkable, in desiring and seeking nothing else than
to have others to learn along with him, from Him who is a Teacher common
to all.
We have found Jesus. How small was the measure of Philip's faith
appears from this circumstance, that he cannot utter a few words about
Christ without mingling with them two gross errors. He calls him the son
of Joseph, and says, that Nazareth was his native town, both of which statements
were false; and yet, because he is sincerely desirous to do good to his
brother, and to make Christ known, God approves of this instance of his
diligence, and even crowns it with good success. Each of us ought, no doubt,
to endeavor to keep soberly within his own limits; and, certainly, the
Evangelist does not mention it as worthy of commendation in Philip, that
he twice disgraces Christ, but relates that his doctrine, though faulty
and involved in error, was useful, because it nevertheless had this for
its object, that Christ might be truly known. He foolishly says that he
was the son of Joseph, and ignorantly calls him a native of Nazareth, but
yet he leads Nathanael to no other than the Son of God who was born in
Bethlehem, (Matthew 2:1,) and does not contrive a false Christ, but only
wishes that they should know him as he was exhibited by Moses and the Prophets.
We see, then, that the chief design of doctrine is, that those who hear
us should come to Christ in some way or other.
There are many who engage in abstruse inquiries about Christ, but who
throw such darkness and intricacy around him by their subtleties that they
can never find him. The Papists, for example, will not say that Christ
is the son of Joseph, for they distinctly know what is his name; but yet
they annihilate his power, so as to hold out a phantom in the room of Christ.
Would it not be better to stammer ridiculously, like Philip, and to hold
by the true Christ, than by eloquent and ingenious language to introduce
a false Christ? On the other hand, there are many poor dunces in the present
day, who, though ignorant and unskilled in the use of language, make known
Christ more faithfully than all the theologians of the Pope with their
lofty speculations. This passage, therefore, warns us that, if any unsuitable
language has been employed concerning Christ by ignorant and unlearned
men, we ought not to reject such persons with disdain, provided they direct
us to Christ; but that we may not be withdrawn from Christ by the false
imaginations of men, let us always have this remedy at hand, to seek the
pure knowledge of him from the Law and the Prophets.
