Joh 1:35-51 | Barnes | STEP | Verse 35. The next day . The day after his remarkable testimony that Jesus was the Son of God. This testimony of John is reported because it was the main design of this evangelist to show that Jesus was the Messiah. See the Introduction. To do this, he adduces the decided and repeated testimony of John the Baptist. This was impartial evidence in the case, and hence he so particularly dwells upon it. John stood . Or was standing. This was probably apart from the multitude. Two of his disciples . One of these was Andrew ( ), and it is not improbable that the other was the writer of this gospel.

John 1:35-51

Verse 35. The next day. The day after his remarkable testimony that Jesus was the Son of God. This testimony of John is reported because it was the main design of this evangelist to show that Jesus was the Messiah. See the Introduction. To do this, he adduces the decided and repeated testimony of John the Baptist. This was impartial evidence in the case, and hence he so particularly dwells upon it.

John stood. Or was standing. This was probably apart from the multitude.

Two of his disciples. One of these was Andrew (Jn 1:40), and it is not improbable that the other was the writer of this gospel. Verse 36. Looking upon Jesus, &c. Fixing his eyes intently upon him. Singling him out and regarding him with special attention. Contemplating him as the long-expected Messiah and Deliverer of the world. In this way should all ministers fix the eye on the Son of God, and direct all others to him.

As he walked. While Jesus was walking. Verse 37. They followed Jesus. They had been the disciples of John. His office was to point out the Messiah. When that was done, they left at once their master and teacher, John, and followed the long-expected Messiah. This shows that John was sincere; that he was not desirous of forming a party or of building up a sect; that he was willing that all those whom he had attracted to himself by his ministry should become followers of Christ. The object of ministers should not be to build up their own interests or to extend their own fame. It is to point men to the Saviour. Ministers, however popular or successful, should be willing that their disciples should look to Christ rather than to them; nay, should forget them and look away from them, to tread in the footsteps of the Son of God; and the conduct of these disciples shows us that we should forsake all and follow Jesus when he is pointed out to us as the Messiah. We should not delay nor debate the matter, but leave at once all our old teachers, guides and companions, and follow the Lamb of God. And we should do that, too, though to the world the Lord Jesus may appear, as he did to the multitude of the Jews, as poor, unknown, and despised. Reader, have you left all and followed him? Have you forsaken the guides of false philosophy and deceit, of sin and infidelity, and committed yourself to the Lord Jesus Christ. Verse 38. What seek ye? This was not asked to obtain information. Comp. Jn 1:48. It was not a harsh reproof, forbidding them to follow him. Comp. Mt 11:28-30. It was a kind inquiry respecting their desires; an invitation to lay open their minds, to state their wishes, and to express all their feelings respecting the Messiah and their own salvation. We may learn,

1st. That Jesus regards the first inclinations of the soul to follow him. He turned toward these disciples, and he will incline his ear to all who begin to approach him for salvation.

2nd. Jesus is ready to hear their requests and to answer them.

3rd. Ministers of the gospel, and all other Christians, should be accessible, kind, and tender toward all who are inquiring the way to life. In conformity with their Master, they should be willing to aid all those who look to them for guidance and help in the great work of their salvation.

Rabbi. This was a Jewish title conferred somewhat as literary degrees now are, and meaning literally a great one, and was applied to a teacher or master in the Jewish schools. It corresponded with the title Doctor. Our Saviour solemnly forbade his disciples to wear that title. Mt 23:8. The fact that John interpreted this word shows that he wrote his gospel not for the Jews only, but for those who did not understand the Hebrew language. It is supposed to have been written at Ephesus.

Where dwellest thou? This question they probably asked him in order to signify their wish to be with him and to be instructed by him. They desired more fully to listen to him than they could now by the wayside. They were unwilling to interrupt him in his travelling. Religion teaches men true politeness, or a disposition to consult the convenience of others, and not improperly to molest them, or to break in upon them when engaged. It also teaches us to desire to be with Christ; to seek every opportunity of coremration with him, and chiefly to desire to be with him where he is when we leave this world. Comp. Php 1:23.

(5) "tenth hour" or, that was two hours before night. Verse 39. Come and see. This was a kind and gracious answer. He did not put them off to some future period. Then, as now, he was willing that they should come at once and enjoy the full opportunity which they desired of his conversation. Jesus is ever ready to admit those who seek him to his presence and favour.

Abode with him. Remained with him. This was probably the dwelling of some friend of Jesus. His usual home was at Nazareth.

The tenth hour. The Jews divided their day into twelve equal parts, beginning at sun-rise. If John used their mode of computation, this was about four o'clock P.M. The Romans divided time as we do, beginning at midnight. If John used their mode, it was about ten o'clock in the forenoon. It is not certain which he used.

(5) "tenth hour" or, "That was about two hours before night" Verse 41. 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. Mt 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 neighbours, 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.

(6) "the Christ" or, "the anointed. Verse 42. Cephas. This is a Syriac word, meaning the same as the Greek word Peter, a stone. Mt 16:17. The stone, or rock, is a symbol of firmness and steadiness of character--a trait in Peter's character after the ascension of Jesus that was very remarkable. Before the death of Jesus he was rash, headlong, variable; and it is one proof of the omniscience of Jesus that he saw that Peter would possess a character that would be expressed appropriately by the word stone or rock. The word Jonas is a Hebrew word, whose original signification is a dove. It may be that Jesus had respect to that when he gave Simon the name Peter. "You now bear a name emblematic of timidity and inconstancy. You shall be called by a name denoting firmness and constancy."

(k) "thou shalt be called Cephas" Mt 16:18 (7) "A Stone" or, "Peter" Verse 43. Would go forth.

Into Galilee. He was now in Judea, where he went to be baptized by John. He was now about to return to his native country.

Findeth Philip. This does not refer to his calling these disciples to be apostles, for that took place at the Sea of Tiberias (Mt 4:18), but it refers to their being convinced that he was the Christ. This is the object of this evangelist, to show how and when they were convinced of this. Matthew states the time and occasion in which they were called to be apostles; John, the time in which they first became acquainted with Jesus, and were convinced that he was the Messiah. There is, therefore, no contradiction in the evangelists. Verse 44. Of Bethsaida. Mt 11:21.

The city of. The place where Andrew and Peter dwelt. Verse 45. Moses, in the law. Moses, in that part of the Old Testament which he wrote, called by the Jews the law. See De 18:15,18 Gen 49:10, 3:15. And the prophets, Isa 53:1-12, 9:6,7, Dan 9:24-27; Jer 13:5,6; &c.

Jesus of Nazareth, &c. They spoke according to common apprehension. They spoke of him as the son of Joseph because he was commonly supposed to be. They spoke of him as dwelling at Nazareth, though they might not have been ignorant that he was born at Bethlehem.

(l) "Moses in the law" Lk 24:27,44 Verse 46. Can any good thing, &c. The character of Nazareth was proverbially bad. To be a Galilean or a Nazarene was an expression of decided contempt, Jn 7:52. Mt 2:23. Nathanael asked, therefore, whether it was possible that the Messiah should come from a place proverbially wicked. This was a mode of judging in the case not uncommon. It is not by examining evidence, but by prejudice. Many persons suffer their minds to be filled with prejudice against religion, and then pronounce at once without examination. They refuse to examine the subject, for they have set it down that it cannot be true. It matters not where a teacher comes from, or what is the place of his birth, provided he be authorized of God and qualified for his work.

Come and see. This was the best way to answer Nathanael. He did not sit down to reason with him, or speculate about the possibility that a good thing could come from Nazareth; but he asked him to go and examine for himself, to see the Lord Jesus, to hear him converse, to lay aside his prejudice, and to judge from a fair and candid personal inquiry. So we should beseech sinners to lay aside their prejudices against religion, and to be Christians, and thus make trial for themselves. If men can be persuaded to come to Jesus, all their petty and foolish objections against religion will vanish. They will be satisfied from their own experience that it is true, and in this way only will they ever be satisfied.

(m) "Can there be any good thing" Jn 7:41

Verse 47. An Israelite indeed. One who is really an Israelite--not by birth only, but one worthy of the name. One who possesses the spirit, the piety, and the integrity which become a man who is really a Jew, who fears God and obeys his law. Comp. Rom 9:6, 2:28,29.

No guile. No deceit, no fraud, no hypocrisy. He is really what he professes to be--a Jew, a descendant of the patriarch Jacob, fearing and serving God. He makes no profession which he does not live up to. He does not say that Nathanael was without guilt or sin, but that he had no disguise, no trick, no deceit--he was sincere and upright. This was a most honourable testimony. How happy would it be if he, who knows the hearts of all as he did that of Nathanael, could bear the same testimony of all who profess the religion of the gospel!

(n) "Behold" Ps 32:2, Rom 2:28,29 Verse 48. Whence knowest thou me? Nathanael was not yet acquainted with the divinity of Christ, and supposed that he had been a stranger to him. Hearing him express a favourable opinion of him, he naturally inquired by what means he had any knowledge of him. His conscience testified to the truth of what Jesus said--that he had no guile, and he was anxious to know whence he had learned his character.

Before that Philip called thee. See Jn 1:45.

When thou wast under the fig tree. It is evident that it was from something that had occurred under the fig-tree that Jesus judged of his character. What that was is not recorded. It is not improbable that Nathanael was accustomed to retire to the shade of a certain tree, perhaps in his garden or in a grove, for the purpose of meditation and prayer. The Jews were much in the habit of selecting such places for private devotion, and in such scenes of stillness and retirement there is something peculiarly favourable for meditation and prayer. Our Saviour also worshipped in such places. Comp. Jn 18:2, Lk 6:12. In that place of retirement it is not improbable that Nathanael was engaged in private devotion.

I saw thee. It is clear, from the narrative, that Jesus did not mean to say that he was bodily present with Nathanael and saw him; but he knew his thoughts, his desires, his secret feelings and wishes. In this sense Nathanael understood him. We may learn--

1st. That Jesus sees what is done in secret, and is therefore divine.

2nd. That he sees us when we little think of it.

3rd. That he sees us especially in our private devotions, hears our prayers, and marks our meditations. And

4th. That he judges of our character chiefly by our private devotions. Those are secret; the world sees them not; and in our closets we show what we are. How does it become us, therefore, that our secret prayers and meditations should be without guile and hypocrisy, and such as Jesus will approve!

(o) "I saw thee" Ps 139:1,2 Verse 49. Rabbi. Master. Applied appropriately to Jesus, and to no one else, Mt 23:10.

The Son of God. By this title he doubtless meant that he was the Messiah. His conscience told him that he had judged right of his character, and that therefore he must know the heart and the desires of the mind. If so, he could not be a mere man, but must be the long-expected Messiah.

The King of Israel. This was one of the titles by which the Messiah was expected, and this was the title which was affixed to his cross, Jn 19:18. This case of Nathanael John adduces as another evidence that Jesus was the Christ. The great object he had in view in writing this gospel was to collect the evidence that he was the Messiah, Mt 20:31. A case, therefore, where Jesus searched the heart, and where his knowledge of the heart convinced a pious Jew that he was the Christ, is very properly adduced as important testimony.

(p) "the Son" Mt 14:33, Jn 20:28,29 (q) "the King of Israel" Mt 21:5, 27:11 Verse 50. Greater things. Fuller proof of his Messiahship, particularly what is mentioned in the following verse. Verse 51. Verily, verily. In the Greek, Amen, amen. The word amen means truly, certainly, so be it--from the verb to confirm, to establish, to be true. It is often used in this gospel. When repeated it expresses the speaker's sense of the importance of what he is saying, and the certainty that it is as he affirms.

Ye shall see. Not, perhaps, with the bodily eyes, but you shall have evidence that it is so. The thing shall take place, and you shall be a witness of it.

Heaven open. This is a figurative expression, denoting the conferring of favours. Ps 78:23,24: "He opened the doors of heaven, and had rained down manna." It also denotes that God was about to work a miracle in attestation of a particular thing. See Mt 3:16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it, Gen 18:12. It is not probable that Jesus referred to any particular instance in which Nathanael should literally see the heavens opened, The baptism of Jesus had taken place, and no other instance occurred in his life in which it is said that the heavens were opened.

Angels of God. Those pure and holy beings that dwell in heaven, and that are employed as ministering spirits to our world, Heb 1:14. Good men are represented in the Scriptures as being under their protection, Ps 91:11,12, Gen 28:12. They are the agents by which God often expressed his will to men, Heb 2:2, Gal 3:19. They are represented as strengthening the Lord Jesus, and ministering unto him. Thus they aided him in the wilderness (Mk 1:13), and in the garden (Lk 22:43), and they were present when he rose from the dead, Mt 28:2-4, Jn 20:12,13. By their ascending and descending upon him it is probable that he meant that Nathanael would have evidence that they came to his aid, and that he would have the KIND of protection and assistance from God which would show more fully that he was the Messiah. Thus his life, his many deliverances from dangers, his wisdom to confute his skilled and cunning adversaries, the scenes of his death, and the attendance of angels at his resurrection, may all be represented by the angels descending upon him, and all would show to Nathanael and the other disciples most clearly that he was the Son of God.

The Son of man. A term by which he often describes himself. It shows his humility, his love for man, his willingness to be esteemed as a man, Php 2:6,7.

From this interview with Nathanael we may learn,

1st. That Jesus searches the heart.

2nd. That he was truly the Messiah.

3rd. That he was under the protection of God.

4th. That if we have faith in Jesus, it will be continually strengthened--the evidence will grow brighter and brighter.

5th. That if we believe his word, we shall yet see full proof that his word is true.

6th. As Jesus was under the protection of God, so will all his friends be. God will defend and save us also if we put our trust in him.

7th. Jesus applied to himself terms expressive of humility. He was not solicitous even to be called by titles which he might claim. So we should not be ambitious of titles and honours. Ministers of the gospel must resemble him when they seek for the fewest titles, and do not aim at distinctions from each other or their brethren. Mt 23:8.

(r) "heaven open" Eze 1:1 (s) "the angels of God" Gen 28:12, Dan 7:9,10, Acts 1:10,11