Commentary on John 1:37-42 by Matthew Henry
The Call of Andrew and Peter.
37 And the two disciples heard him speak, and they followed Jesus. 38
Then Jesus turned, and saw them following, and saith unto them, What
seek ye? They said unto him, Rabbi, (which is to say, being
interpreted, Master,) where dwellest thou? 39 He saith unto them,
Come and see. They came and saw where he dwelt, and abode with him that
day: for it was about the tenth hour. 40 One of the two which heard
John speak, and followed him, was Andrew, Simon Peter's brother. 41
He first findeth his own brother Simon, and saith unto him, We have
found the Messias, which is, being interpreted, the Christ. 42 And he
brought him to Jesus. And when Jesus beheld him, he said, Thou art
Simon the son of Jona: thou shalt be called Cephas, which is by
interpretation, A stone.
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, v. 37. Who the other was we are not told; some
think that it was Thomas, comparing ch. xxi. 2; others that it was John
himself, the penman of this gospel, whose manner it is industriously to
conceal his name, ch. xiii. 23, and xx. 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, v. 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. lxiv. 5; Luke xv. 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. v. 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 Matt. viii. 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, 2 Cor. vi. 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, Ps. xxvii. 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, 2 Kings vii. 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, Ps.
cxix. 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, v.
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, Exod. xxxiii. 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. ii. 17; Isa. lxii. 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 Acts ix. 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 Call of Andrew and Peter, Commentary by Matthew Henry on the Gospel of John Chapter 1 verses 37 to 42.)
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