ACC ~ John 1 v35 - 42

OVERVIEW:

John the Baptist chooses to remain at the river to give the bride (the nascent church) to the bridegroom Christ. He also speaks here again of the lamb who continuously and for all time takes away the sin of the world (CHRYSOSTOM). When the disciples of John hear him speak about Jesus, they choose to abandon the voice of John in favor of Jesus the Word (EPHREM). Those who follow the Lord will not abandon the lessons of humility that he demonstrated as the Son of God (BEDE). Jesus immediately seeks to gauge their trust when he asks them, “What do you seek?” (THEODORE). They, in turn, show their eagerness to learn in asking where he lives so that they may spend a more extended time with him (CYRIL OF ALEXANDRIA). They leave at the tenth hour, which is prefigured by the law (AUGUSTINE). Of the two disciples who followed Jesus home, only one, Andrew, is mentioned by name; the other most likely is John (THEODORE). We see from Andrew’s words, “We have found the Christ,” that perhaps Jesus’ reappearance at the Jordan had sparked renewed interest in the Messiah, an interest initiated by the visit of the magi years earlier (EPHREM). But these words also testify to Andrew’s own longing for the coming of the Messiah (CHRYSOSTOM). Andrew brings his brother Peter to Jesus, and this is where Jesus first changes Simon’s name to Peter, although Matthew also mentions a later account where Jesus uses this name, already given earlier. The change of name from Simon to Peter, which means “rock,” is symbolic of the church built on a solid foundation (AUGUSTINE). Whenever anything happens that reverses a person’s vocational course, God changes the name to reflect the new situation (CHRYSOSTOM).

1:35-36 | John Again Beholds the Lamb of God

WHY WAS JOHN STILL AT THE RIVER?

CHRYSOSTOM: Why then didn’t John go over all of Judea preaching Christ, rather than standing by the river waiting for him to come so that he could point him out when he came? He did this because he wanted Christ himself to accomplish this…. Observe the much greater effect this had, for what started out as a little spark at once grew into a burning flame….

Besides, if John had gone about saying all these things, what was being done would have seemed to be done from some human motivation and would have caused his preaching to be viewed with suspicion. HOMILIES ON THE GOSPEL OF JOHN 18.2-3. [1]

[1] NPNF 1 14:64**..

BEHOLD, THE BRIDEGROOM

CHRYSOSTOM: “Again,” says the Evangelist, “John stood and said, ‘Behold, the Lamb of God.’” Christ says nothing; his messenger says it all. This is how it is with a bridegroom. He says nothing for awhile to the bride but remains there in silence while someone shows him to the bride and others give her into his hands. She merely appears, and he only takes her for himself when he has received her from another who gives her to him. And when he receives her given to him in this way he treats her in such a way that she no longer remembers those who betrothed her. So it was with Christ. He came to join to himself the church. He said nothing but merely came. It was his friend, John [the Baptist], who put into his hand the bride’s right hand when by his teaching he gave the souls of men and women into his hand. And after Christ received them, he treated them in such a way that they no longer left to see John, who had committed them to him.

And there is something further here as well. Just like in a marriage, the bride does not go to the bridegroom; rather, he hurries to her, even if he is a king’s son and is about to marry some poor and abject person or even a servant. This is what was happening here. Human nature did not go up but, contemptible and poor as it was, [Christ] came to our human nature. And when the marriage had taken place, he no longer endured waiting. Instead, once he had taken [the bride] to himself, he then took her to the house of his Father. HOMILIES ON THE GOSPEL OF JOHN 18.1-2. [1]

[1] NF 1 14:63**; Kierkegaard’s parable of the king and the maiden in Philosophical Fragments reflects Chrysostom’s exegesis of this verse

CHRIST IS THE LAMB SACRIFICED ONCE FOR ALL

CHRYSOSTOM: Not by voice alone but with his eyes also [John] bore witness to and expressed his esteem and praise of Christ. At this point he addresses no word of exhortation to his followers either. Instead he only shows wonder and astonishment at the one who was present. John declares to everyone the gift that this one came to give. He also declares the manner of purification. For “the Lamb” declares both of these things. Notice also he did not say “who shall take” or “who has taken” but “who takes away the sins of the world,” because this is what he continually does. He took them not only then when he suffered, but from that time even to the present he takes them away. He is not repeatedly crucified (for he offered one sacrifice for sins) but by that one sacrifice continually purges them. As then the Word shows us his preeminence and the Son his superiority in comparison with others, so the lamb, the Christ, that prophet, the true light, the good shepherd and whatever other names are applied to him with the addition of the article, mark a great difference. For there were many “lambs” and “prophets” and “christs” and “sons.” But John separates [Christ] from all of these by a wide margin. He secured this not only by the article but by the addition of “only begotten,” since he had nothing in common with the creation. HOMILIES ON THE GOSPEL OF JOHN 18.2. [1]

[1] NPNF 1 14:64**.

1:37 | Two Disciples Follow Jesus

THE VOICE SENDS DISCIPLES TO THE WORD

EPHREM THE SYRIAN: Because the disciples of John heard him when he spoke about our Lord, they left their teacher and went after our Lord, because [John’s] voice was not able to keep the disciples with him [John], but it sent them to the Word. It was indeed right that when the light of the sun came into view, the light of the lamp should vanish. [1] Truly for this reason John remained, that his baptism would be brought to an end by the baptism of our Lord. Soon he died, so that he might be foremost among the dead, just as he was a sign of Sheol in his mother’s womb. COMMENTARY ON TATIAN’S DIATESSARON 4.17. [2]

[1] See Jn 5:35.

[2] CB709 add:34.

FOLLOWING THE LORD BY IMITATION

BEDE: From [John’s] disciples [Jesus] summoned two to follow him, and one of them, Andrew, led his brother Peter to him also. According to the spiritual sense, it is clear what it means to follow the Lord…. You follow the Lord if you imitate him. You follow the Lord if, insofar as human weakness allows, you do not abandon those examples of humility that, as a human being, the Son of God demonstrated. You follow [the Lord] if, by showing yourself to be a companion of his sufferings, you painstakingly long to attain communion in his resurrection and ascension. HOMILIES ON THE GOSPELS 1.17. [1]

[1] CS 110:167.

1:38 | What Do You Seek?

AN OCCASION FOR TRUST

THEODORE OF MOPSUESTIA: At once his disciples, who were present, after hearing his words, left John and hurried to go to Jesus about whom John testified. “When Jesus turned and saw them following, he said to them, ‘What are you looking for?’” He did not say this out of ignorance but rather in order to give them an occasion to trust him. They immediately called him “Rabbi” and showed their profound intention, that is, that they had been led to Jesus for no other reason but the desire to obey him as a teacher. And at the same time they asked him where he lived, as if they wanted to come to him often. He did not point out a house but told them to come along with him and see, by giving them the space for greater familiarity and trust toward him. COMMENTARY ON JOHN 1.1.38. [1]

[1] CSCO 4 3:48-49.

EAGERNESS TO LEARN

CYRIL OF ALEXANDRIA: Those who are asked reply like people who are well instructed. Notice already how they call him “Rabbi,” [1] thereby clearly signifying their readiness to learn. Then they beg to know where he lives, since they are looking for an appropriate time to tell him their concerns. They probably did not think it was right to talk about such vital topics as companions on a journey. COMMENTARY ON THE GOSPEL OF JOHN 2.1. [2]

[1] Or“master.”

[2] LF 43:149**.

1:39-41 | Andrew Finds Simon His Brother

FULFILLING THE LAW

AUGUSTINE: Do we think that it was not at all important for the Evangelist to tell us what hour it was? Is it possible that he wanted us to notice nothing there, to seek nothing? It was the tenth hour. This number signifies the law, for the law was given in Ten Commandments. But the time had come that the law was to be fulfilled through love because it could not be fulfilled by the Jews through fear. This is why the Lord says, “I have not come to destroy the law but to fulfill.” [1] TRACTATES ON THE GOSPEL OF JOHN 7.10. [2]

[1] Mt 5:17.

[2] FC 78:163*.

JOHN IS THE OTHER DISCIPLE NOT MENTIONED

THEODORE OF MOPSUESTIA: 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. COMMENTARY ON JOHN 1.1.39-41. [1]

[1] CSCO 4 3:49.

MESSIAH’S FAME HAS SPREAD SINCE THE VISIT OF MAGI

EPHREM THE SYRIAN: The statement “We have found the Messiah” affirms that the report about him was circulating and came from the time of the Magi; [1] 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.” [2] He chose Galileans, a people without education, whom the prophets proclaimed as “dwellers in darkness,” [3] 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.” [4] COMMENTARY ON TATIAN’S DIATESSARON 4.18. [5]

[1] See Mt 2:1-6.

[2] See Jn 15:16, 19.

[3] Is 9:1.

[4] 1 Cor 1:27.

[5] CB709 add:34.

ANDREW’S LONGING FOR THE MESSIAH

CHRYSOSTOM: Andrew, after having stayed with Jesus and after having learned what he did, did not keep the treasure to himself but hurries and races to his brother in order to let him know the good things Jesus has shared with him. But why hasn’t John mentioned what they talked about? How do we know this is why they “stayed with him”?… Observe what Andrew says to his brother, “We have found the Messiah, which is, being interpreted, the Christ.” You see how, in a short time, he demonstrates not only the persuasiveness of the wise teacher but also his own longing that he had from the beginning. For this word, “we have found,” is the expression of a soul that longs for his presence, looking for his coming from above, and is so ecstatic when what he is looking for happens that he hurries to tell others the good news. This is what brotherly affection, natural friendship, is all about when someone is eager to extend a hand to another when it comes to spiritual matters. Also see how he adds the article, for he does not say “Messiah” but “the Messiah.” They were expecting the Christ who would have nothing in common with the others. HOMILIES ON THE GOSPEL OF JOHN 19.1. [1]

[1] NPNF 1 14:67**.

1:42 | Peter the Rock

PETER CALLED CEPHAS

AUGUSTINE: The Evangelist John, again, tells us that before Jesus went into Galilee, Peter and Andrew were with him one day. He also tells us that on that occasion the former had this name, Peter, given to him, while before that he was called Simon. Likewise, John tells us that on the day following, when Jesus now wanted to go up to Galilee, he found Philip and told him to follow him. In this way, too, the Evangelist comes to give the narrative about Nathanael. Further, he informs us that on the third day, when he was yet in Galilee, Jesus brought about the miracle of the turning of the water into wine at Cana. All these incidents are left unrecorded by the other Evangelists, who continue their narratives at once with the statement of the return of Jesus into Galilee. From this, we are to understand that there was an interval here of several days during which those incidents took place in the history of the disciples that are inserted at this point by John. Neither is there anything contradictory here to that other passage where Matthew tells us how the Lord said to Peter, “You are Peter, and on this rock will I build my church.” [1] But we are not to understand that that was the time when he first received this name. We are rather to suppose that this took place on the occasion when it was said to him, as John mentions, “You shall be called Cephas, which is, by interpretation, ‘a rock.’” Thus the Lord could address him at that later period by this very name when he said, “You are Peter.” For he does not say then, “You shall be called Peter” but “You are Peter,” because on a previous occasion it had already been said, “You shall be called.” HARMONY OF THE GOSPELS 2.17.34. [2]

[1] Mt 16:18.

[2] NPNF 1 6:121*.

BUILDING ON A ROCK

AUGUSTINE: Is it a great thing that he changed his name and made him Peter from Simon? Now Peter is from the word for rock, but the rock is the church. Therefore, in the name of Peter the church was represented. And who is secure if not he who builds on a rock? And what does the Lord himself say? “He who hears these words of mine and does them, I shall liken him to a wise man who builds on rock.” [1] He does not give in to temptation….

In this way he has drawn your attention. For if Peter had this name before, you would not in that case see the mystery of the rock, and you would think that he was called that name before by chance, not by the providence of God. This is why he wanted him to be called another name first, so that from the very change of name the vital force of the mystery might be commended. TRACTATES ON THE GOSPEL OF JOHN 7.14.1-4. [2]

[1] See Mt 7:24.

[2] FC 78:167-68*.

WHAT’S IN A NAME?

CHRYSOSTOM: Why does he change their names? He does this to show that it was he who gave the old covenant, that it was he who altered names, who called Abram “Abraham,” and Sarai “Sarah” and Jacob “Israel.” To many he assigned names even from their birth, as with Isaac and Samson, and to those in Isaiah and Hosea. [1] But to others, he gave them their names after they had been named by their parents, like those we have mentioned, as well as Joshua the son of Nun. It was also a custom of the ancients to give names from things, which in fact Leah did. [2] By doing so, the parents have the appellation to remind them of the goodness of God, that a perpetual memory of the prophecy conveyed by the names may sound in the ears of those who receive it. And so too, he named John early, [3] because those whose virtue was to shine forth from their early youth, from that time received their names, while to those who were to become great at a later period, the title also was given later.

But then they each received a different name. Now we all have one name, that which is greater than any. We are called “Christians,” and “sons of God,” and “friends” and [his] “body.” HOMILIES ON THE GOSPEL OF JOHN 19.2-3. [4]

[1] Is 8:3; Hos 1:4, 6, 9.

[2] See Gen 30.

[3] Or “from above.”

[4] NPNF 1 14:68**.