[(2) JESUS MANIFESTS HIMSELF TO INDIVIDUALS (John John 1:41 to John 2:11):

(a)To the first disciples--the witness of man (John 1:41-51);

(b)At Cana of Galilee--the witness of nature (John 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. Matthew 4:18-21; Mark 1:16-19; Luke 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 John 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 John 1:20; John 1:25). Both words mean "anointed" (see margin, and comp. Psalm 45:8).

Verse 41. -

(a) The Messiah. He (Andrew) first findeth 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 ἴδιον 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 (see Mark 1:19, 11). The four are specially mentioned as being together (Mark 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 Ξριστός 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 (John 6:8; John 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 εὑρήκαμεν 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 Αὔρηκα 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 ἐρχόμενος, 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" (Μεσσίας, only occurring here and John 4:25), equivalent to מְשִׁיחָא, Aramaized form, the stat. emphat, of מְשִׁיחַ (Hebrew מָשִׁיחַ); cf. Ἰεσσαί for יִשַׁי (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 (John 4:25, 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 John 7:26, 31 and John 7:42; John 12:34). According to Wünsche ('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) on Exodus 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.

1:37-42 The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, 2Co 6:2. It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who 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.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:

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 John 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, Psalm 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 Psalm 2:6 Proverbs 8:22, and he was anointed as man, with the oil of gladness, with the graces of the Spirit, without measure, Psalm 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 1 John 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.