D+3
VERSE 35: Again the next day John was standing (ãàlin [adv. "again"] ü îãàurion [d.a. LsF of time + compound adv. îãi-upon & üæîrà-day; "the next day"; same construct vs.29] o Iwànnüj [d.a.+ NsM JhnB; subject of the verb] îiåçükîi [iåçüæi; 3sPLPF "was standing"; the sense of the PLPF is of continuous action. This verb is the root word of verb åçükw used in vs.26. Used 157x in NT; 122x translated stand.] with two of his disciples, (lit. kài [adjunctive use "also"; n§t tr¦nl¦ted NAS] îk [prep. "out from" translated "with"] çwn æàéüçwn [oi æàéüçüj; d.a. + AbplM; "disciples; pupils; followers; used 261x; (sheep are disciples of the P-T)] àuçou ëuo [àuçoå pers.pro.GsM ref; JhnB + card.adj. NplM "two"-ëuo]. JhnB acquired many disciples over the course of his ministry. These two in our verse became Jesus' disciples vs.37. Others remained with JhnB and continued to regard themselves as his disciples even after his death (cf Acts 18:24-19:4). The two disciples here were Andrew (vs.40) and John the author and unnamed disciple in the Gospel of John. Later in the Gospel Jn refs to himself simply as the one "...whom Jesus loved." cf Jn 13:23.
VERSE 36: and he looked upon Jesus as He walked, (kài [cc] îæblîyàj [îæblîãw NsM/AAPtc; circumstancial; used 10x; the prefix în-in is intensive. It expresses earnest looking; to look at in the sense of stare. It denotes the manner in which JhnB was looking] çw Iüåou [o Iüåouj d.a. + DsM "Jesus"] ãîriãàçounçi [ãîriãàçîw DsM/PAPtc; circum.; used 95x; "while (¦s NAS) He walked"]) and said, (lîgîi, [lîgw 3sPAI "saying"] "Behold, the Lamb of God!" ( Iëî [interjection "behold"; "pay attention"] o àænoj [d.a. NsM] çou éîou. [o éîoj d.a.GsM; possession])
VERSE 37: And the two disciples heard him speak, (kài [cc] oi ëuo æàéüçài [d.a.+card.adj.NplM; modifies + æàéüçüj NplM] ükouåàn
[àkouw 3plAAI "to hear"] àuçou [àuçoj per.pro.GsM ref. JhnB] làlounçoj [làlîw GsM/PAPtc; circum. "to speak"] and they followed Jesus. (kài [cc] ükolouéüåàn [àkolouéîw 3plAAI "to follow"; used 89x] çJ Iüåou. [o Iüåouj d.a.+ DsM "Jesus"; I.O.]
VERSE 38: And Jesus turned, (ëî [conj.] o Iüåouj [d.a.NsM] åçràyîij [åçrîíw NsM/APPtc; circum.; "turned"; used 18x; in the passive voice used reflexively, to turn oneself.]) and beheld them following, (kài éîàåàæînoå [cc + éîàoæài NsM/ADPtc; "beheld"; same vb vs.14,32] àuçouj àkolouéounçàå [àuçoj per.pro.AcplM ref:two disicples; D.O. of verb; + àkolouéîw AcplM/PAPtc; from same verb "to follow" vs.37; circum.]) and said to them, "What do you seek?" ( n§ c§nj.k¦i- lîgîi àuçoij [lîgw 3sPAI; "said"; + àuçoj per.pro.DplM; ref. two disciples;] Ti züçîiçî; [çij interr.pro.AcsN + züçîw 2plPAI; "to seek";inquire; looking for; search for; used 107x; Our present day way of asking, "What do you want?"] And they said to Him, (oi ëî îiãàn àuçJ [lit. ëî cc + o d.a.NplM; "these men"; + lîgw 3plAAI; "said"; + àuçoj pers.pro.DsM; "to him"]) "Rabbi (which translated means Teacher), ( Ràbbi, [VsM;vocative is case of address;Means "teacher or master";used 15x; It was a common expression or title of respect or courtesy; It was the usual address of pupils to their instructors in Jewish schools; It was a title of dignity among doctors, teachers, and masters in Jewish circles; "Rabbi" is a transliteration of the Hebrew word ybr (rabii) meaning (etymology) "my great one",cp.Mt 23:7,8;] o lîgîçài [oj rel.pro. NsN; "which"; + lîgw 3sPPI; "is called", "means"] æîéîræünîuoæînon [æîéîræünîuw NsN/PPPtc; "while being translated"; used 8x; Mt1:23; Mk 5:41; 15:22,34; Jn 1:41; Act 4:36; 13:8;] Diëàåkàlî, [Diëàåkàloj VsM; "Teacher"; used 59x; Christ was a Teacher/Instructor; He was constantly teaching.]) where are You staying?" (ãou æînîij; [interr. adv. "where","somewhere"; + æînw 2sPAI; "to remain, stay, dwell, abide"; used 118x; lit. this phrase "somewhere you are staying?"])
VERSE: 39: He said to them, (lîgîi àuçoij, [lîgw 3sPAI; àuçoj pro.DplM]) "Come and you will see." ( Ercîåéî [îrcoæài 2plPMImp;Imperative is a command;] kài [cc] oyîåéî, [oràw 2plFMImp; "you will see";]) They came therefore and saw where He was staying; (üléàn [îrcoæài 3pl/AAI; "they came";] oun [inferential conj.; "therefore";] kài [cc] îiëàn [oràw 3plAAI;]
ãou [adv.] æînîi [æînw 3sPAI; "He was staying";]) and they stayed with Him that day, (kài [cc;] îæîinàn [æînw 3plAAI;] ãàr àuçJ [prep. + àuçoj LsM; "with Him" or "along side of Him";] çün üæîràn îkîinün [ü üæîrà d.a.; AcsF; + îkîinü dem.adj.AcsF; lit. "the day that one";]) for it was about the tenth hour. (n§ "f§r" in the greek; ün [îiæi 3sIPFAI; "it was";] wj [part. of comparison; "about";] wrà ëîkàçü. [NsF; "hour"; + ord.adj.NsF; "tenth";]).
ANALYSIS VERSES 35 - 39:
1. The next day begins D+3 of the week scenarios presented by the author covering 1:19 thru 2:11.
2. Again we see John the Baptist faithfully applying in his niche though the remaining details of this day's activities are omitted. (This is brought out by the use of ãàlin-"again". This is much of the christian life, ie; repetitiveness of day-in and day-out function of our lives. John is seen constantly performing God's will for his life without complaining or excuses.)
3. John acquired many followers and disciples over the course of his ministry and on this day he was seen standing with two of his disciples. Cp.Acts 18:24 - 19:4; also Mt.14:5. (Notes some still considered themselves as his disciples even after his death; Herod was afraid to harm him because the multitudes considered him a prophet.)
4. As John was standing there he again observed Jesus as He walked within his periphere.
5. îæblîãw (looked upon) denotes intensive consideration upon the object.
6. Though ãîriãàçîw literally means Jesus is physically walking, it also carries with it the nuance of His spiritual walk, ie; His modus operandi (method of operation) and vivendi (manner of life). Cf. Rm. 6:4; 8:1,4; 13:13; et.al., (where this verb denotes the christian conduct or "walk" in life).
7. The picture here is of John contemplating upon who and what Jesus is as he looked upon Him.
8. His thinking in this regard invokes John to declare (verbal witness) via title, the primary issue regarding Jesus and the 1st advent.
9. While contemplating upon Jesus John says (PAI-lîgw) in a manner to gain attention (not approbation), "Behold, the Lamb of God!". (Again there is no "and" in the greek text, so John is speaking as he observes.)
10. The two disciples with John recognize Jesus as Messiah and spontaneously attach themselves to Him.
11. As they heard him speak, They recognize that this is the one that "...has taken precedence over..." John and his ministry. Cf. vss. 15,30.
12. Though it is noted that Jesus' disciples will not have a complete understanding of the rigors Christ will undertake on the cross as "The Lamb" until after His death, they nevertheless believe Him to be Messiah and they followed Jesus. (They believe that Christ will deal with sins but reject the method in which scripture and Jesus says He will deal with them, ie; to die physically on a cross apart from and centuries prior to establishing His Kingship over Israel.)
13. Verses 38-51 records Jesus earliest associations with some of His disciples.
14. The Synoptics do not record this information but rather their call as Apostles (cf. Mk. 1:16-20). The events of Mark are of a later time as JohnB has been arrested, vs.14. The disciples attached themselves to Jesus early in His ministry but then went back to their previous niches as fishermen. After some time Jesus came back to the Galilean area, saw 3 of the disciples mentioned here + James and formally called them to "...Follow Me,...".)
15. Except for Philip vs.43, there is no "formal" call to be disciples.
16. Of the twelve disciples called to be apostles, only 5 are mentioned in our passage. (John,Andrew,Simon Peter,Philip & Nathanael (Bartholomew in the apostolic list) cp Mk. 3:13-19; Lk. 6:12-16; listing of apostles.
17. Two of the earliest disciples are Andrew (vs.40) and the author of the Gospel, John. (Again, John is the "unnamed Disciple" referred to in his gospel. (Jn. 13:23; The one "...whom Jesus loved.")
18. John being an eyewitness records the precise time of these events.
19. As disciples of John the Baptist they have taken John's teaching to heart and now apply it to their own lives by becoming disciples of Jesus. (They have heard consistently John's teaching and witness with regards to Messiah. Understanding as great as John was, it was still much greater to sit under Messiah Himselfs teaching. This notes that it is legitimate for some to sit under more than one communicator, even two adjusted ones, but not at the same time. They were disciples of either John or Jesus but never of both at one time.)
20. The term "disciple" means student and refers to one who attaches himself to a given teacher.
21. From that day on they became Jesus' disciples in the sense of teacher to student. (Cf. Mt. 10:24; "A disciple is not above his teacher, nor a slave above his master."; also; Lk. 11:1; "And it came about that while He was praying in a certain place, after He had finished, one of His disciples said to Him, "Lord, te¦ch us to pray just as John also t¦ught his disciples."
22. As the disciples followed Jesus, He turned and beheld (with insight and perception) them following Him.
23. The Lamb of God who "...knew all men,..." (cp.Jn. 2:24-25), then said to them questioning "what do you seek/want?"
24. The question thus being rhetorical, was designed to keep them in their place.
25. Jesus tone was not harsh nor was it effervescent(to bubble as in champagne to show liveliness).
26. Applic: One who is in authority must maintain a proper distance and atmosphere with respect to others.
27. Applic: Toward new people the P-T must not be overly friendly and use caution when associating on a social level. (It is the P-T's responsibilility in shepherding to always maintain a position of impartiality with regards to his sheep so not to deplete his effectiveness in exhortation etc., and thus endanger his effectiveness of his position of authority).
28. Toward those who are +V and have demonstrated their repect and appreciation you can be more intimate.
29. Those who are reacting and misapplying, you have to back off from. (Like someone who is argumentative, contemptuous (one who despises you, feels you are worthless or beneath them), or blatantly disobedient; with these types you have to start off with an appeal to the good conscience and then take it from there).
30. The two respond to Jesus with respect and humility addressing Him as "Rabbi", (which the author promptly tell us translated it means Teacher).
31. While the term Rabbi denotes the courteous approach by the disciples and is a legitimate title given to Him, the parenthetical insert by the author shows it is the function of the title (as teacher) that will be a central theme of His ministry. (In all the gospels, Jesus teaching is constantly exposed and reflected upon.This is how important teaching is in regards the the CWL.)
32. Obviously the Messiah would be expected to be great in the area of teaching. (The disciples would be severly tested with respect to Jesus teaching.)
33. Jesus alludes back to the importance of teaching directed
to the disciples with regard to other believers as a manifestation of their love for Him. Cf. Jn. 21:15-17 (tend has the implication of caring (feeding) while shepherding has the nuance of protecting).
34. The disciples question, "where are you staying?", was their way of saying they wanted to become more acquainted with Him. (Their interest perse was not literally where He was staying but to open the door hopefully for them of an invitation by Jesus to indulge there desire of wanting to talk with and be with Him for a period of time.)
35. "Come and you will see" was Jesus acceptance of their seeking of an audience with Him.
36. They stayed with Him for the remainder of that particular day which was the remainder of the afternoon and evening from 4PM on.
37. The tenth hour is reckoned upon the Jewish day which starts at our 6AM ending at 6PM.
38. This is a notation expected of an eyewitness ie; John the author. (other refs to time: Jn. 4:6,52; 18:28; 19:14; 20:19; These notes are to encourage faith in truth of WOG).
VERSE 40: One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. ( Hn [îiæi 3sIPFAI; "He was"] Anërîàå [PNsM; "Andrew"; predicate emphasizes his person; his name is mentioned 13x in the NT; Name means "manly" and is from the noun ànür - "man/nobleman"; same noun as vs.30] o àëîlyoj [d.a. + NsM; "the brother"; used 342x; from word ëîlíuj - (womb); used to refer to kinship: Family (our verse) or racial, cf.Act 2:22cp29: also is used technically to refer to "believers": Rm. 1:13; 7:1; 14:10; ICo. 1:1; et al;] äiæwnoj Pîçrou [äiæwn Pîçroj both GsM; transliterated "Simon Peter"; genitive of relationship; "Simon" is the Greek of the Hebrew ]Oimw (Shimeaon) as attested to in Aristoph. Nu.,351; He is also called äuæîwn (Simeon) Acts 15:14 which is a direct transliteration of the Hebrew; Used 76x; Was a common Jewish name (note Mt. 10:4; Simon the Zealot in the list of disciples; Peter was Simon's nickname (cognoman) given to him by Jesus (vs.42), and means "rock"; Used 155x] îij [card.adj.NsM; "one"] îk [prep; "from"] çwn ëuo [o d.a. + card.adj.AbsM; "the two";] çwn àkouåànçwn [o àkouw d.a. + GplM/AAPtc; "the ones who heard"; substantival ptc;] ãàrà [prep."from the source"] Iwànnou [ Iwànnüj AbsM; "John (the Baptist)] kài [cc; "and"] àkolouéüåànçwn [àkolouéîw GplM/AAPtc; "followed"; vs.37; the d.a. before the ptc àkouw also goes with this ptc again making it subsatntival; lit. "the ones who followed"; used 89x; from à (as a copulative) + kîlîuéoj "a road, way", hence to follow; first they heard John's words then they followed not only physically but his teaching; the principle is that one must attach themselves physically to the teacher before they can reap the benefits of the teaching; cp. Mk. 1:17; And Jesus said to them, "Follow Me, and I will make you become fishers of men."; these two men first attached themselves to the sound teaching of JnB whose instruction lead them to recognize Messiah and to then attach themselves to His ministry and teaching with the doctrine of both being the same] àuçJ [àuçoj pers.pro.AbsM; ref. to John agreeing in case (Ab), number (s), and gender (M).]
VERSE 41: He found first his own brother Simon, and said to him, (îuriåkîi [îuriåkw 3sPAI; "He found"; subject of the verb is Andrew; used 175x in NT means "to find; obtain; to get"; the word we use "eureka" is from this verb and is an exclamation of achievement and means "I found it!"] ouçoj ãrwçon [near dem.pro.NsM; "this one" n§t tr¦nsl¦ted in NAS; + ãrwçoj ord.adj.AcsN; "first"; the neuter gender denotes this is the first thing that Andrew did after he and John (author) left Jesus' place] çon àëîlíon çon iëion [o àëîlíoj d.a. + AcsM; + o iëioj d.a. + adj.AcsM; "one's own"; restrictive attributive adj. emphasizing the attribute of their blood relationship; same word we saw in vs.11; phrase: "his own brother"] äiæwnà [äiæwn AcsM; "Simon"] kài lîgîi àuçJ, [cc + lîgw 3sPAI + àuçoj pers.pro. DsM; ref. to Simon; "and said to him"; (both verbs "found" and "said" are historical present tenses, ie; translated in the past tense but viewed with the vividness of a present occurrence; it puts the reader within the actual timeframe of the occurrence though the actual event happened almost 2000 years ago]) "We have found the Messiah" (which translated means Christ). (Eurükàæîn [îuriåkw 1plPFAI; "we have found; "we indicates that John went with Andrew to find Simon Peter; The PF tense denotes the continuation of their belief that this Man, Jesus, is indeed the Messiah] çon Mîååiàn, [o Mîååiàå d.a. + AcsM; "the Messiah; used only 2x in NT and only by John; our verse and 4:25; this word is from the Hebrew xywm (Mashiach) and means "The Annointed One"] (o [oj rel.pro. NsN; "which (word/thing)"] îåçin æîéîræünîuoæînon [îiæi 3sPA; "means"; + æîéîræünîuw NsN/PPPtc; "while having been translated"; same construct as in vs. 38] Criåçoj). [NsM; "Christ"; words Messiah and Christ both mean "Annointed One".])
VERSE 42: He brought him to Jesus. (ügàgîn [àgw 3sAAI; "He brought"; used 67x; means "to lead, bring, carry"; subject is "Andrew"] àuçon ãroj çon Iüåoun. [àuçoj per.pro.AcsM; "him"; + prep.; "to"; + o Iüåouj d.a. + AcsM; "Jesus"]) Jesus looked at him, and said, (lit. - while looking at him, Jesus said,) (îæblîyàå [îæblîãw NsM/AAPtc; circum.; "while looking at"; same ptc as verse 36; to look at with earnesty/intensly] àuçJ o Iüåouj îiãîn, [àuçoj pro.DsM; "him"; ref: Simon; + d.a.+ NsM; "Jesus"; + lîgw 3sAAI; "said"]) "You are Simon the son of John; (äu [per.pro.Ns] îi [îiæi 2sPAI] äiæwn [PNsM; his name is the defined emphasis] o uioj Iwànnou, [d.a.+ NsM; "the son"; + Iwànnüj GsM; genetive of relationship; "John" is obviously a common name among the Jews and this John (not JnB nor author) is the father of Andrew and Simon; Jesus refers to Simon Pt in the same way in Jn. 21:15,16,17 and is the only writer of the NT that provides us with this information]) you shall be called Cephas" (which (NAS - translated) interpreted means Peter). åu klüéüåV [pro.Ns; + kàlîw 2sFPI; "shall be called"; used 147x; means "to call, name" and is further translated "invite, summoned"] Küíàj, [NsM; transliterated "Cephas"; used 9x; John's gospel is the only one that uses this name; otherwise only Paul refers to Peter as Cephas in Corinthians and Galatians; the word is Aramaic and means "rock"; It denotes the language of the Jews during the time of Christ which was not Hebrew, but Aramaic] o îræüvîuîçài [oj rel.pro.NsN; "which"; + îræünîuw 3sPPI; used 3x; is different than æîéîræünîuw in vss. 38,41; æîçà implies change, hence to translate/change from one language to another; îræünîuw (hermeneuo from which we get the English hermeneutics (the science and art of interpretation) means to explain, interpret, cp. Jn. 9:7; of Christ healing of a blind man and He tells him to "..."Go, wash in the pool of Siloam" (which is translated/interpreted Sent)..." cp. also Heb. 7:2; vs.1: For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him, vs.2: to whom (Melchizedek) also Abraham apportioned a tenth part of all (the Spoils), was first of all, by the translation/interpretation (of his name), king of righteousness,..."; so here John changes "gears" to emphasize the meaning behind the word Cephas/Peter "rock" rather than the Greek translation "Peter"] Pîçroj. [NsM; Greek word for "rock" and now becomes the nickname (cognoman) of Simon; used 155x and is the name most often used this disciple.])
ANALYSIS VERSES 40 - 42:
1. The author now introduces the two disciples of the preceeding paragraph.
2. Explicitly he names one of the two as being Andrew, Simon Peter's brother.
3. Implicitly derived from silence, the author is identifying himself as the unnamed disciple.
4. The more obscure Andrew (obscure to the Church in the shadow of his association with his famous brother, the Apostle Peter), is one of the first disciples to make contact with Jesus, a mark of authenticity. (One who was trying to "sell" scripture for their own purposes would put someone of prominence as the first association of Jesus' rather than simply state the facts of how it really happened as the eyewitness of this event and author is now doing.)
5. Other than slight interaction within the discipleship as recorded in Jn. 6:8; 12:22; and Mk. 13:3; nothing else concerning his person is revealed. (In other words we don't know anything about his personality, genetic makeup other than Jewish, marital status, etc, his name may or may not describe his physical appearance, "Andrew=Manly".).
6. Only that Andrew obviously "ran his course" as an Apostle and last heard of in scripture as being present in the upper room on the Day of Pentecost. Cp. Acts 1:13; (Other than in the Gospels and Acts,he is not further mentioned by Paul or the other writers of the NT, not even by his brother Peter in his epistles.)
7. Oral tradition has the Apostle Andrew as a missionary as far away as Russia and Scotland and that he was martyred by crucifixion at Patras in Greece under the governor Aegeates in 60AD. Ref. L§ckyer, "All the Apostles of the Bible", p.248.
8. Tradition further has Andrew's remains removed from Patras to Constantinople by command of Emperor Constantius in 357AD; removed again to Italy in 1208 and in the 1500's his head was taken to Rome and finally returned to the Greek Orthodox Church in Patras by Pope Paul VI in 1964.
9. John being unnamed is in keeping with his anonymity throughout the book. cf. 13:23-25; 18:15,16; 19:26,27; 20:2,4,8; 21:7,20,23,24(vs.24 confirms that these refs. are of John).
10. John reiterates that both he and Andrew were close disciples of John the Baptist.
11. The fact that they both heard John and followed him (correct the NAS translation of the capital "H" of Him which means they are saying "Jesus", ie; "heard John and followed Jesus", to a small "h") denotes their devotion to John's ministry was as committed as their devotion is and will be to Jesus' ministry.
12. Applic: A believer can sit under more than one communicator in their lifetime, but only one at a time and it is obvious that it is God's will.
13. It was through the adjusted teaching of John the Baptist that these two came to recognize the need to leave John and submit themselves to Jesus' authority and teaching.
14. Applic: Believers today may hear sound teaching first by one P-T via tapes and through his teaching recognize the importance of being face to face hence relocating or candidating/calling for their own P-T.
15. Volitionally they chose to accept/adhere to John's teachings and "attach" themselves to him, physically following him wherever his ministry took them.
16. Both hearing and following are reciprocating (move alternately back and forth) actions necessary for one to become a disciple. (You have to hear the teaching in order to follow it and you must follow the one teaching in order to maximize the results of the teaching. You don't get to maturity in one sitting; only through consistent, repetitive hearing of God's word and being in the presence of one who can communicate it acurately to you.)
17. The first thing (ãrwçoj acts as an adverb) Andrew would do after he knew where Jesus was staying, would be to go and look for his brother Simon.
18. Upon finding (historical present translated found) Simon, Andrew immediately tells him of his and John's discovery.
19. "We have found the Messiah" relates their previous anticipation of the fulfillment of John's teaching of His appearance. (They had been looking for Christ to come on the scene and now their hopes in this regard are realized.)
20. By referring to Jesus as Messiah indicates:
A. Their identification of Jesus versus other possible claimants to Messiahship.
B. Their SAJG was based on John's teaching not that they had to physically find and see Jesus to be saved.
C. Their reliance on John's witness as reliable. (They rejected all the erroneous talk about John seen previously and later Jesus.)
21. John's parenthetical translation that Messiah means Christ, is to refute any human vwpt about Jesus' Messiahship.
22. It is this man that God has anointed as the sin bearer.
23. Though the disciples still held erroneous views about Messiahship and as we shall see tended to maladjust to His mission (cross - excepting possible John), they still believed Him to be Messiah.
24. Point 23 is further substantiated in vs.49; "...You are the King of Israel."; cp. 6:15; 12:34.
25. It is John's way of recording the inadequate understanding of Jesus as Messiah even by the disciples.
26. Spending a leisuely evening with Jesus did not square them away nor did Jesus try.
27. You cannot sit down and bring individuals to a knowledge of the truth over a cup of coffee. (Hmvwpt has to be extracted like a bad tooth. Even after 3 intense years they still had hmvwpt concerning Jesus, ex. Peter running away scared after Jesus arrest.)
28. After Andrew told Simon of their (Jn & Andrew) discovery, he brought him to Jesus where He was staying.
29. Observation: Some commentaries make the word "brought/lead" (àgw) of Simon by Andrew into an evangelization of Simon by Andrew. This is not in any way substantiated and as "found" has no more spiritual significance behind it regarding John and Andrews salvation, neither does "bring/brought" with regard to Simon's SAJG.
30. Jesus again who knew all men, looked intently at him/Simon, addressed him with his formal name, Simon the son of John and gave him a new nickname, Cephas.
31. Cephas is an Aramaic transliteration pointing to the native tongue of the Hebrews at the first Advent (not Hebrew).
32. John then interprets the meaning of Cephas with the Greek equivalent Peter/Pîçroj which means rock.
33. It is John's purpose to show that Jesus indeed knew all men and that Simon would ultimately via his +V be a "rock" spiritually.
34. Peter appears to be anything but a rock during Christ's ministry, rather he is seen to be arrogant, impulsive, volatile, unreliable and emotional.
35. Jesus to be sure however, knew what He was doing.
36. Contrary to the erroneous vwpt of Catholicism, Peter did not become the first Pope, and in fact was married, cp. Mk. 1:30.
37. It is their view that he was the "rock"/foundation on which the Church would be built and that this is why Jesus gave him this nickname.
38. This gross distortion is based on a their misinterpretation of Mt. 16:18; "And I also say to you that you are Peter, and upon this rock I will build My church;...".
39. A cursory word study of this verse would show that "Peter" (Pîçroå) and "rock" (ãîçrà) denote two different kinds of rock:
A. ãîçrà means a large rock, cave, cliff, ledge, mass of rock. Cp. Lk. 23:53; of Christ's tomb where He was "...laid in a tomb cut into the rock,..."; also cp. Mt.27:60.
B. ãîçroå means a small rock or stone in comparison to ãîçrà; ref. Liddell & Sc§tt who cite external sources of its use, ie; of rocks used by warriors in Homerus' "Ilias" 16.734; to leave no stone unturned in Euripides' "Heraclidae",1002 and cf same use in Plato's "Leges",843a.
C. Only is ãîçrà used in conjunction with Christ, never ãîçroj. Cp. Ro. 9:33; where Christ is called a "...a stone (liéoj-millstone,tombstone) of stumbling and a rock (ãîçrà) of offense,..."; also ICo. 10:4; "...and the rock (ãîçrà) was Christ."
D. The correct interpretation is that Christ is only using a play on words and that He is referring to Himself as the foundation/rock upon which the church will be built.
40. Peter then was no more or less +V or greater than any of the other Apostles. (Paul is said to be the greatest of the Apostles in 2Co.)
D+4
Philip and Nathanael vss. 42-51
VERSE 43: The next day (TV îãàurion [ü d.a.LsF + adv; "The next day"]) He desired [purposed-NAS] to go forth into Galilee, (üéîlüåîn [éîlw 3sAAI; "He desired"; Jesus is the subject; means to will, to wish;"purposed" has the nuance of "selfwilled" or "resolve", "determination"; "desired" on the other hand has the nuance of "request", "to ask for", hence dependent on an outside source; Christ did nothing apart from the Father's will for him, cf., Jn.5:19; "...the Son can do nothing of Himself, unless it is something He sees the Father doing;..."; cp. 5:30; "I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me."; Jesus sought the Father's will geographically] îxîléîin [îxîrxoæài AAInf; "to go forth";the infinitive denotes the purpose of the Father's will, ie; for Jesus to leave out from (îk) His current location and to go (îrcoæài) someplace else] îij çün âàlilàiàn [prep. + ü âàlilàià d.a. + AcsF; "into Galilee"; (see map); form the Hebrew lylG (galil) meaning ring, circle, hence district or region; The regional name of N. Palestine; the scene of Jesus' boyhood (Nazareth) and early ministry. The name occurs in the OT, Josh.20:7; 21:32; IKg.9:11; 2Kg.15:29; IChron.6:76; and most notably Is.9:1; "...Galilee of the Gentiles."; It originally fromed part of the territory allocated to the 12 tribes. In Maccabean times the Gentile influence upon the Jews living there was so strong they retreated to the south for half a century. Thus Galilee had to be recolonized and the new population was diverse and contributed to the contempt felt toward them by Southern Jews (Jn.7:57). In the times of Christ the region formed a territory of c 44 x 25 miles bounded on the East by the Jordon River and Sea of Galilee but does not reach as far as the Mediterranean Sea due to the Syro-Phonecian coastal plain. Galilee consists of an upland area (Northern) and lower area. The lower step is where most of the Gospel narrative occur.]).
and He found Philip. (kài îuriåkîi èiliããon. [cc + îuriåkw 3sPAI; lit. "He (Jesus) finds"; historical present; + èiliããoj AcsM; "Philip"; D.O. of verb]) And Jesus said to him, "Follow me." (kài o Iüåouj [cc + d.a. + NsM] lîgîi àuçJ [lîgw 3sPAI + àuçoj per.pro.DsM; "said to him"; Greek word order has the subject following the verb to denote emphasis on the thing said] Akolouéîi æoi. [àkolouéîw 2sPAImp; command to follow; saw verb vss. 38,40; + îgw per.pro.DsM; ref. Jesus]).
VERSE 44: Now Philip was from Bethsaida, of the city of Andrew and Peter. (ëî o èiliããoj [conj. "Now"; + d.a.,NsM] ün àão Büéåàiëà, [îiæi 3sIPFAI; + prep. + AbsF; "Bethsaida is Aramaic meaning `house of fishing'; seen 7x in NT; located on the N. shores of the Sea of Galilee] îk [prep. "of"] çüj ãolîwå [ü ãolij d.a., GsF] "the city"; used 163x] Anërîou kài Pîçrou. [ Anërîàj GsM + cc + Pîçroj GsM]).
VERSE 45: Philip found Nathanael and said to him, (èiliããoj [NsM] îuriåkîi [îuriåkw 3sPAI; "found"] çon Nàéànàül [o d.a. + AcsM; from the Hebrew lXntn (Nethanel) which means "given of God", (]tn-nathan; "to give" + lX-el; "God"); the name Nathanael is used 6x in the N.T., only in the Gospel of John & 14x in the O.T.; He is from Cana in Galilee, (Jn.21:2); Nathanael is identified as Bartholomew in the Apostolic lists of Mt.10:3; Mk.3:18; Lk.6:14; Acts 1:13; in the synoptic listings Bartholomew is always linked together with Philip which is striking in light of John's linking of Philip and Nathanael as companions; He is an eyewitness of Christ's resurrection (Jn.21:1f) an earmark of Apostleship; the name Bartholomew is patronymic (a name showing descent from a given person as by the addition of a prefix or suffix) & is a transliteration of Bàréoloæàioj which is Aramaic meaning "son of Tolmai," (prefix rB-"son" + ymlT (Talmay) "plowman,"; his given name (nomen) then is Nathanael and his cognomen (family name, nickname) is Bartholomew; In John's account, we can eliminate 7 of the other Apostles as Nathanael is mentioned with them, Jn.1:40f; 21:1f; John, Andrew, Simon Peter,
Philip, James and Thomas (James and John are the son's of Zebedee); of the remaining 5 (other than Bartholomew) Matthew the tax-collector, James the son of Alphaeus, Simon the Zealot, and Judas Iscariot are all given completed identifications via surnames, occupation, etc., only Thaddaeus is left as a possible canidate;(The name Thaddaeus is only used in the Apostolic listings of Mt. & Mk.; Lk. and Acts records the name of Judas, the son of James, omitting the name of Thaddaeus altogether; via the process of elimination, again Bartholomew is the best canidate for being one in the same, ie; Nathanael;] kài lîgîi àuçJ [cc + lîgw 3sPAI; + àuçoj per.pro.DsM; "and said to him,"]) "We have found Him (îurükàæîn, [îuriåkw 1plPFAI; "We have found"; the plural notes Philip as the subject and additionally at least one other individual; The PF tense denotes completed action occuring with continuous results; the question here is, is it John, Andrew and Simon that is in view with Philip or is the other party simply Nathanael plus Philip?; the PF tense can be viewed as action completed from the viewpoint of "now" (present time) onward or action completed from a point of time in the future called the "future perfect", cf. Dana and Mantey, "A Manual Grammar of the Greek New Testament"] On [oj rel.pro.AcsM; "Him"; ref. Christ])
of whom Moses in the Law and also the Prophets wrote, ("of whom" supplied by NAS to make grammatical sense; Literally: Mwuåüj în çJ noæJ [NsM; "Moses"; + prep. + o noæoj d.a.+ LsM; "the Law"; ref. to the Pentatuch] îgràyîn [gràíw 3sAAI; "wrote"; verb "to write"; used 191x] kài oi ãroíüçài [cc (also supplied)+ oi ãroíüçüj d.a.+ NplM; "the Prophets"; in tandem the Law and the Prophets refs. to the OT]) Jesus of Nazareth, the son of Joseph."
( Iüåoun [ Iüåouj AcsM; D.O. of verb "found" and in apposition to the rel.pro. "Him" (oj)] çon àão Nàzàrîç [o d.a.;"the one"; + prep.;"from",(translated "of" in NAS); + AbsF; "Nazareth"; the town in which Jesus grew up in in Galilee] uion çou Iwåüí [uioj AcsM; "son"; + o d.a.+GsM; genitive of relationship; "Joseph"; Jesus legal father])
VERSE 46: And Nathanael said to him, (kài Nàéànàül îiãîn àuçJ [cc + NsM + lîgw 3sAAI + àuçoj per.pro.DsM]) "Can anything good [NAS-can any good thing] come out of Nazareth?" (Lit. in the Greek - Ek Nàzàrîç ëunàçài [prep. + AbsF + ëunàæài 3sPDI; "to be able, to have power"; used 207x] çi àgàéon iînài; [çij interr.adj.NsN; "Can"; + àgàéoj adj.NsN; "good"; used 102x; denotes something good in character, something useful or beneficial versus something intrinsically (inwardly or inherently) good (kàloj); + îiæi PAInf; "to be"; modifies adj. "good" and could be translated "in existence"; We might say "What of the world in Nazareth could be beneficial/good?"]) Philip said to him, "Come and see." (o èiliããoj lîgîi àuçJ [d.a.+ NsM; + lîgw 3sPAI; + àuçoj per.pro.DsM] Ercou kài iëî. [îrcoæài 2sPDImp; "Come"; present imp. means "start to"; + cc + oràw 2sAAImp; "see"])
ANALYSIS VERSES 43 - 46:
1. With the beginning of the next day of vs.43, we now have 4 remaining days left before Jesus attends the wedding in Cana of Ch.2:1-11.
2. Based on John's account only, one might think that the travel itenerary of Jesus from vs.43 to 2:1, was a 4 day (approx. 50 miles) walk from where John/B was baptizing to Cana and that the disciples mentioned (to include Philip and Nathanael) accompanied Him.
3. However,only by comparing the accounts of Mt.4:18-22, and Mk.1:14-2:1 to John's account, can one get the whole picture of events that transpired over these next four days.
4. The following facts must first be established in order to harmonize all 3 accounts. They are:
A. Not only did Jesus attend the wedding but also His disciples. Cf. 2:2 cp 2:12 where His family and Disciples went on to Capernaum after the wedding.
B. It is further evident that the author John was an eyewitness to the events of the wedding based on details supplied regarding the six stone waterpots used in the miracle. Cf 2:6; (Only an eyewitness would remember such details as to the number of pots and their size and record this information).
C. Based on Mt.'s and Mk.'s accounts, Jesus was walking by the Sea of Galilee when He again encountered Peter, Andrew and John at which time He formally called them to "Follow Me,". cf Mt.4:18; Mk.1:17.
D. John/B had already been taken into custody at the time of point C. above. cp.Mk.1:14.
E. When Jesus had heard John/B had been taken into custody, He withdrew into Galilee. cp. Mt.4:12.
F. Later in John's account we are told that John/B was again baptizing and had not yet been thrown into prison. cp. Jn.3.23-24.
G. After Jesus "called" these disciples, "..they went into Capernaum and immediately on the Sabbath He entered the synagogue and began to teach." cp. Mk.1:21.
H. Early the A.M. after the Sabbath, Jesus decided to take His disciples out of Capernaum into other towns in Galilee to preach due to the influx of people wanting to be healed denying Him the time for teaching. cp. Mk.1:38-39.
I. After several days of this itenerary, Jesus returned to Capernaum. cp. Mk.2:1(NOTE: Points G,H and I do not pertain to this analysis. See point 12 below and verse 12 Chapter 2 analysis for correction.)
5. With these accounts before us we can now get a fuller picture of the events as they happened in the next four days.
6. After John and Andrew left John/B on D+3, John was immediately arrested.
7. It is surmised that he was taken into custody by the antagonistic Pharisees (Sanhedrin), who not having substantial evidence to prosecute John under Roman law was forced to release him until a later time. (This answers why John was again baptizing in Jn.3. This was one of the thorns in Israel side under Roman rule, ie; they could not try or condemn another Jew apart from the Roman court.)
8. It was because of John's arrest that Jesus under the Father's will, purposed to leave the immediate vicinity and to go forth into Galilee. (God protects +V from their enemies allowing them to fulfill their course.)
9. It is additionally surmised that John, Andrew and Peter left Jesus sometime (probably the previous evening but no later than the A.M. of the D+4) immediately after their first encounter with Him, returning to their fishing with John's father on the Sea of Galilee.
10. It was after Jesus encounter with Philip and Nathanael (vss.43-51), that He continued North along the Sea of Galilee and again ran into John, Andrew, Peter and now John's brother James. (Jesus would have to cover a distance of approx. 50 to reach the Sea of Galilee (this is putting Him as far South as 20 miles North of The Dead Sea on the river Jordan)and then travel another 18-22 miles to reach Cana for the wedding. Thus He traveled approx 70 miles in 3-4 days.)
11. Based on Jn.2:11, we know that Jesus first attended the wedding before He went to Capernaum (Mk.1:21) since a series of miracles occured during and after His teaching in the Synagogue. cp. Mk.1:23-45.
12. After John/B's arrest, the events of Mt.4:18-22 and Mk.1:16-20, occured after Jn.1:51 and Mk.1:21 ties in with Jn.2:12. (NOTE: End point after Jn.1:51. and Mk.1:21 ties in with Jn.2:12 is incorrect. See Chapter 2 verse 12 analysis for correction and reason.)
13. With John, Andrew and Peter traveling ahead of Jesus, Jesus on His way to Cana via the Sea of Galilee found Philip.
14. It was not by "luck" that Jesus found Philip, but via applying God's will w/in the circumstances, He finds him.
15. God knows where the +V is and provides for it.
16. Philip upon meeting Jesus receives the command to "Follow Me."
17. It was God's will for Philip to immediately attach himself to Jesus whereas for Andrew, Simon and John they were first to return to their occupational niches. (Though there were only a couple of days of waiting for these men, it points out the principle of God's timing in regards to their ministry. It was not that Philip had anything over the others spiritually or otherwise but rather God's design in timing. Whether is is a short time to wait or long. (Moses was 40 when he left Egypt and fled to the wilderness and was there 40 years before God directed Him to lead Israel out of captivity. cp. Acts 7:23,30; Ex.7:7 Moses was 80 when he first talked to Pharoah.)
18. The commandment implies that from this point on Philip remained with and followed Jesus during his ministry.
19. From this time forward, Philip's priorities in life are to change. (He was to give up his family, occupation, pursuit of details as he knew it, and faithrest that the physical things that he needed and wanted would be provided thru other means. This is not unlike any who attach themselves to BD. Those in the ministry realize that at some point in time they too will have to leave friends, possibly lucrative jobs etc., in order to attach themselves to the truth. Even if you niche remains the same your priorities still change. You arrange your life so as to be under consistent face to face teaching; details which you want now take 2nd seat to the financial responsibilities of helping to support the ministry you become a part of. Philip now will wait upon God to provide the things he needs and wants in order to pursue a physical relationship with Jesus.)
20. Jesus' command futher implies a position of servitude required by His follower. Cf. Jn.12:26; "If anyone serves Me, let him follow Me; and where I am, there shall My servant also be; if anyone serves Me, the Father will honor him." (The principle is that in order to serve Christ one must follow Him in regard to His example enduring not only the blessings in life but the sufferings and persecutions that come with following Him.)
21. The author now supplies us with the fact that Philip was from Bethsaida, of the same city of Andrew and Peter.
22. Judging from their hometown it is assumed that they had come South in order to hear John/B.
23. Because of the close relationship of Philip with the other disciples, we can assume that He and Nathanael too had heard John (why else would they be away from their home at the same time as the others though here not with them).
24. Philip and Nathanael obviously had headed back to their jobs before the events of D+3.
25. Mk. records that Simon and Andrew were residing in Capernaum at the time they and Jesus went there immediately after the wedding at Cana. Cp. Mk.1:21 cp 29.
26. Therefore Bethsaida must have been where they had all grown up moving to Capernaum later due to business or other factors.
27. Philip in turn found Nathanel giving him the news of discovery.
28. Whether through others or not people who are positive will be taken care of. (Here God uses another human agent to bring Nathanael to Jesus as Andrew did his brother Simon.)
29. The author uses a prophetic PF in the words "We have found him" to point out the following:
A. To denote that the relationship of Philip and Nathanael as friends is so close that Philip does not regard his discovery as complete until Nathanael shares in his discovery with him.
B. It denotes that Nathanael was seeking for Messiah along with Philip. (Both were +V and seeking Christ.)
C. This explaination allows for the other disciples not to be present and the existing results of their (Philip and Nathanael) find is final in that they follow Jesus physically from this point on. (Again, the others found Jesus and then left to go back to their fishing; A PF could not be used "physically" in their situation.)
30. The language also shows why Nathanael Bartholomew is listed with Philip in the Apostolic listings. (Everyone who knew them knew how close they were and it would be natural to refer to them together in thoughts and writings.)
31. Philip verifies his find as being the Messiah that he and Nathanael were looking for, ie; the one whom Moses in the Law and also the Prophets wrote. (This shows that both Philip and Nathanael were students of the OT).
32. It is his continued expaination that it was Jesus of Nazareth, the son of Joseph, that made Nathanaels eyebrows raise.
33. Anyone who knew their prophecy with respect to Messiah knew the place of His birth to be Bethlehem. Cf. Micah 5:2
34. Also anyone who closely studied the prophets would have known He would hail from an unnoteworthy place in terms of history, reputation, lamor, wealth etc. Cf. Mt.2:22-23
35. While no specific OT prophecy said He would be a Nazarene, they all declared His lowly circumstances which foretold Jewish contempt and rejection. cp. Ps.22:6; Dt.18:18
36. Jews and demons used His hometown against Him. Mk.1:24; 14:67
37. Even His followers were labeled Nazarenes. Cf. Acts 24:5
38. His father wasn't even a VIP in Nazareth but a common laborer. Mt.14:54-58
39. Nathanael response reflects the popular sentiment with respect to the village of Nazareth.
40. How can anything good come out of Nazareth reflects the condescension projected by her surrounding neighbors.
41. Anyone who has lived in rural areas know how a small place may come by a bad reputation. (All the gossip, maligning, infidelity, etc., that comes from small towns where everyone knows everyone else.)
42. Jesus put Nazareth on the map being the most illustrious son of any place of any time.
43. He is referred to in scripture as Jesus of Nazareth. Cf. Acts 3:6; 10:38; 26:9
44. Scripture here rebukes the hmvwpt that where you are form gives you an advantage or disadvantage with God.
45. Philip responds to Nathanael's prejudice openly and directly, "Come and see".
46. Anyone who makes proclamation with regards to truth is not hesitant to show honest inquiries the proof.
JESUS CONVINCES NATHANAEL
VERSE 47: Jesus saw Nathanael coming to Him, (o Iüåouj [NsM; "Jesus] îiëîn [oràw 3sAAI; "saw"] çon Nàéànàül [o d.a.+ AcsM; "Nathanael"] îrcoæînon ãroj àuçon [îrcoæài AcsM/PDPtc; circum.; "coming"; + prep.; + àuçoj per.pro.AcsM; same construct vs.29]) and said concerning (of NAS) him, (kài lîgîi ãîri àuçou, [cc; + lîgw 3sPAI; historical present; lit. "says"; + prep.;ãîri with the genitive means "about/concerning"; + àuçoj per.pro.GsM; ref. Nathanael]) "Behold, an Israelite indeed, in whom is no deceit (guile NAS)!" ( Iëî [part. of interjection; "Behold"; imperative of îiëon (see), but used as an interjection to draw attention to something; it is like our "Look!"] Iåràüliçüj àlüéwj [NsM; "Israelite"; used 9x; those of the Jewish race; + adv.; "indeed"; used 21x; means "truly/actually/surely"] în J [prep: + oj rel.pro.LsM; "whom"] ouk îåçin ëoloj [strong neg.; + îiæi 3sPA; "is no"; + PNsM; used 12x; from ëîl (a bait); hence fig. crafty/deceit/ stealth; denotes STA activity; Mt.26:4 of the Jews plot to kill Jesus; cp.Mk.14:1; Mk.7:22 of the list of STA activity that starts with the MA; cp. Rm.1:29; IPt2:1; It was a trend of the Jews (again Mt.26:4 & Mk.14:1; cp.Acts 13:10 of the Jewish false prophet Bar-Jesus) and is seen in the Judaizers even in Paul's time as in Acts and cp. IThess.2:3 (by implication this is the approach of the Judaizers who sought to please men); This STA activity was not found in Christ (IPt.2:22) nor will it be found in the 144,000 in the tribulation (Rev.14:5; cp. 7:1-8); deceit is the act of lying or other dishonest action/trick; guile can have the nuance of crafty/cunning, using common sense in dealing with your enemies(or shrewd) which may or may not be sinful cp. Mt.10:16 where Jesus tells His disciples to be "...shrewd as serpents,..."; like Jesus from Nazareth, Nathanael did not follow this STA trend])
VERSE 48: Nathanael said to Him, (Nàéànàül lîgîi àuçJ [NsM; + lîgw 3sPAI; + àuçoj per.pro.DsM]) "How do You know me?" (Poéîn [interr.adv.;"form where/how"] ginwåkîij æî [ginwåkw 2sPAI; "to know"; same verb as vs.10; + îgw pers.pro.AcsM; ref. Nathanael])
Jesus answered and said to him, ( Iüåouj àãîkriéü [NsM; + àãokrinoæài 3sADI; "answered/responded"; same verb vss.21,26] kài îiãîn àuçJ [cc; + lîgw 3sAAI; + àuçoj per.pro.DsM]) "Before Philip called you, (Pro [prep.; "Before"] lit. çou åî èiliããon íwnüåài [ço d.a.AbsN; (goes with the following infinitive) + åu per.pro.AcsM; "you"; + íiliããoj AcsM; "Philip"; + íwnîw AAInf; "called"; used 42x; means "to call/summon/cry out"; used of a rooster's crow, Lk.22:34; Jn.13:38; it is a temporal infinitive and denotes the space of time in which this occured]) when you were under the fig tree, I saw you." (onçà [îiæi AcsM/PAPtc; circumstantial; "when you were"] uão çün åukün [prep.;"under"; + ü åukü d.a.+ AcsF; "the fig tree"; used 16x] îiëon åî. [oràw 1sAAI; "I saw"; + åu per.pro.Acs])
VERSE 49: Nathanael responded (answered NAS) to him, (Nàéànàül àãîkriéü àuçJ [NsM; + àãokrinoæài 3sADI; + àuçoj per.pro.DsM; ref. Jesus vs.48]) "Rabbi, You are the Son of God; ( Ràbbi, åu îi o uioj çou éîou, [VsM; vocative of address; + per.pro.Ns; + îiæi 2sPA; + d.a.NsM; + o éîoj d.a.GsM; of relationship]) You are the King of Israel." (åu bàåilîuj îi çou Iåràül [per.pro.Ns; + NsM; "King"; used 115x of a "king or kings"; + îiæi 2sPA; + o Iåràül d.a.+ GsM; description])
ANALYSIS VERSES 47-49:
1. Nathanael still in doubt that Messiah would come from such a place as Nazareth, goes with Philip to Jesus.
2. As Jesus saw Nathanael coming to Him, He gives an accurate dvvwpt read-out on him. (Again, Jesus knew all men Jn.2:24).
3. Jesus' ability to greet Nathanael as if He knew him quite well demonstrates His divine nature.
4. Jesus' greeting implies that He knew Nathanael's doubting disposition that Messiah would hail from a place such as Nazareth.
5. Jesus' greeting could be expanded saying "Look/Behold, Nathanael is proof that there is an Israelite that doesn't follow the norm either, because there is no deceit in him".
6. The greeting carries with it almost a sense of sarcasm, though positive in effect.
7. For Jesus comment to be appreciated, it must be understood in light of the Jewish propensity for deceit going back to Jacob.
8. The name "Israel" became Jacob's new name as a mark of his change of character as a result of the MAJG. Cf. Gen.32:28
9. Hence the nation Israel derives her name from Jacob. Cf. Gen.35:10-12
10. Israel (lXrsy) from the verb (hrS-"to strive") means "one who strives with God", while Jacob (bqiy) from the noun (bqi-"heel") means "one who seizes by the heel", hence an act which implies overreaching. (Jacob was named because as the second born of twins he was grabbing his brothers heel at birth cp.Gen.25:26.)
11. Rebekah (Jacob's mother) revealed to her that it would be her second born (Younger) that would ultimately carry on the Jewish race. Cf.Gen.25:23
12. However, Rebekah rather than faithrest God's promise devised a scheme for Jacob to deceive his Father Issac into giving him the rights of primogeniture (rights/inheritance of the first born) and its accompanying blessings. (Esau had already forfeited his birthright by selling it to Jacob for some stew manifesting his -V and showing the beginning mark of Jacob's STA trend, Gen.25:27-34) Cf. Gen.27 (read)
13. Jacob willingly complied and "stole" his brother's inheritance and blessing under operation "STA Supplant", (to take the place of, especially thru force, scheming,etc). (He too reached out to receive God's promise by pursuing it under his STA energy of the flesh rather than wait upon God.)
14. Not until some 20 years later and after much DD for his action, did Jacob break the maturity barrier and receive his new name. (As part of Jacob's DD, he was the recipient of deceit from his uncle Laban continuously during his stay with him. cf.Gen.29:1-27; cp.Gen.30:25-43 which notes Jacob's spiritual growth.)
15. Not until after Gen.33, does Jacob quit using deceit entirely to get himself out of tight spots, to advance self, etc.
16. Deceit became associated with the Jewish STA. (It was obviously evident in the Jewish leadership at the time of Christ, cp.Mt.26:4; Mk.14:1).
17. Deceit is one in the list of STA activities and starts with the MA. Cp. Mk.7:22; Rm.1:29; IPt.2:1
18. It is commonplace STA activity and we must learn to identify and deal with it in our own lives.
20. Deceit influences the thinking of false teachers dishonest students of the WOG. Cf. 2Co.4:2; cp. 11:3
21. The very point that Jesus is making is that you cannot judge one simply due to their origin, race, social standing, etc.
22. Judge each person on a case by case basis and then that based on BD.
23. Jesus evaluation of Nathanael is in no way saying that he had no STA problems or has arrived spiritually. (Though Nathanael was remarkable/noteworthy in this regard does not mean he was a mature believer. Learn to distinguish the two. Maturity only comes after years of consistent intake and adequate application of BD.)
24. It only means that he doesn't employ deceit to advance himself, deliver himself or make himself look good. (He was an honest, straightforward person a mark of good character).
25. Nathanael knows that only someone who was familiar with him could make such an evaluation.
26. This prompts him to respond with an understandable and honest question, "How/from where do you know me?"
27. Knowing that Nathanael is still not convinced Jesus provides further proof. (Jesus greeting wasn't designed to convince Nathanael totally only to "prime the pump" and to teach Nathanael a lesson on judging w/out the facts. It was a possibility that Jesus ran into someone who had previously informed him regarding Nathanael and to his person.)
28. Jesus alludes to an incident known only to Nathanael and Himself, ie; sometime before Philip called him, he was under the fig tree and Jesus says "I saw you". (At someplace that day probably in a very secluded spot, Nathanael was under a fig tree thinking, relaxing or whatever.)
29. No other details are given but the knowledge Jesus had of this scenario convinced Nathanael and he believed Him.
30. Whatever doubts he had now vanished and to him this Nazarene could only be the predicted Messiah.
31. Nathanael responded with 3 titles; 2 Messianic.
32. By implication the titles tells us 3 things concerning Nathanael at this point. They are:
A. His address of Jesus as Rabbi denotes his immediate acceptance and willingness to submit to Jesus authority as teacher to student.
B. The title Son of God reveals Nathanael's understanding of Messiah's divine nature (hypostatic-union).
C. The title King of Israel reveals Nathanael's lack of understanding as to the mission of Christ at the 1st advent. Cf. Jn.6:15 - The disciples were a part of the crowd involved. (His frame of thinking in this area is just like all the rest of Israel, exceptions noted).
33. Nathanael +V and on the "right road" had a lot to learn.
VERSE 50: Jesus responded (answered - NAS)and said to him, (àãîkriéü Iüåouj kài îiãîn àuçJ, [àãokrinoæài [3sADI; "responded"; + NsM; + cc + lîgw 3sAAI; "said"; + àuçoj per.pro.DsM]) "Because I said to you ( Oçi [conj. causal; "Because"] îiãon åoi [lîgw 3sAAI; + åu per.pro.2nd;]) that I saw you under the fig tree, (oçi [conj.intro.indirect discourse of Jesus' previous statement vs.49; "that"] îiëon åî [oràw 1sAAI; "I saw"; + åu per.pro.Acs] uãokàçw çüj åuküj, [prep; from uão (under) & kàçw (down/below); used 11x; "under"; Mk.6:11; 7:28; Lu.8:16; Heb.2:8; Rv.5:3,13; 6:9; 12:1; + ü åukü d.a.GsF; "the fig tree"]) do you believe? (ãiåçîuîij; [ãiåçîuw 2sPAI; "to believe"; verb used to express faith in something; to believe in something; here in context it has a nuance of convinced; used 144x; same verb as vss. 7,12]) You shall see greater things than these." ( æîizw çouçwn oyV. [æîgàå comp.adj.AcplN; "greater things than";used 245x; translated "abundant/great/big" and its translation is determined within the context of its use; here the adjective is used as a substantive; the neuter gender reflects other circumstances/situations/works that occur in Jesus' ministry; + ouçoj;dem.pro.GplN;near/proximate pro.;"these"; the plural number denotes Jesus is referring to not only His statement of Nathanael's location before Jesus ever met him (vs.48), but also must include His statement of Nathanael's character (vs.47); this supports our previous interpretation that Jesus thru His deity knew Nathanael's remark to Philip (vs.46) and his discriminatory vwpt in this regard, hence Jesus statement to Nathanael was more than a character reference but was Divinely designed to teach Nathanael a lesson in this regard; + oràw 2sFMI; "You shall see"; Middle voice indicates Nathanael himself will be an eyewitness to these events in the future])
AN EXAMPLE OF "GREATER THINGS"
VERSE 51: And He said to him, (kài lîgîi àuçJ [cc + lîgw 3sPAI + àuçoj per.pro.DsM]) Emphatically (Truly,truly NAS) ( Aæün àæün [part./part.;assertive part.; used 130x; translated "amen/truly"; it is the transliteration of the Hebrew ]mX (Amen) and means "to attest/confirm", ie; "I believe"; Most prayers and doxologies end with Amen, cf.Rm.1:25; 9:5; 11:36; Eph.3:21; Phil.4:20; et al; Used at the beginning of a state it denotes assertion by the speaker for those listening to pay attention; Here we have a double assertion]) I say to you, (lîgw [1sPAI; "I keep on saying"] uæin, [åu per.pro.Dpl; "to you (all)"; note here Jesus is addressing more than "one person" (plural number) though John states that Jesus is speaking to Nathanael (singular of àuçoj (..said to him,..); Here Jesus is addressing Nathanael as an individual part of a whole group, ie; "I keep on saying to you Nathanael as well as all believers that will be an eyewitness to the event that follows; the continuous/iterative action is seen in the recording of His words in scripture and every time they are read (such as right now by us)]) you shall see the heavens opened, (oyîåéî [oràw 2plFMI; "you (yourselves-Middle voice) shall see"; denotes an eyewitness account] çon ourànon [o ourànoj d.a.+ AcsM; "the heavens"; same noun vs.32; here it is a singular and refers to the third heaven] àvîJgoçà [ànoigw AcsM/PFAPtc; circ.; PF/existing results; lit. "when opening"; means to open; used 78x; see Mt.3:17; Lk.3:21; Jn.1:32; of the heaven opening and the HS descending upon Jesus during His baptism; cp. Acts 7:36 of Stephen seeing "...the heavens opened up and the Son of Man standing at the right hand of God."; also 10:11 of Peter's vision; cf. John's visions in Rev.4:1; 19:11-of the heaven opened and Christs return at the 2nd Advent]) and the angels of God ascending and descending on the Son of Man." (kài çouj àggîlouj [cc + o àggîloj d.a.+ AcplM; "the angels"; used 176x; means "messenger/angel"] çou éîou [o éîoj d.a.+ GsM; gen. of possession] ànàbàinonçàj kài ëàçàbàinonçàj [ànàbàinw AcplM/PAPtc; "ascending" + cc + kàçàbàinw AcplM/PAPtc; "descending"; both ptc's are circumstantial; both are compound verbs; bàinw means "to go"; ànà (prep) means "up" and kàçà means "down from"; hence "to go up" (ascend) and "to go down from" (descend); ànàbàinw is used 81x; kàçàbàinw is used 83x] îãi çon uion çou ànéãwãou. [prep. "upon"; + o uioj d.a.+ AcsM; + o ànérwãoj d.a.+ GsM; "Man"; gen. of descr.; 3rd Messianic title.
ANALYSIS VERSES 50 - 51:
1. In vs. 49, Nathanael having already made the SAJG, manifests his belief that Jesus was He.
2. He does so by addressing Him as Rabbi (Teacher v.38) and proclaiming Him as Messiah via use of two Messianic titles, ie; "Son of God" and "King of Israel".
3. Nathanael's responses have a sense of exclaimation and exhilaration.
4. Jesus responses are designed to both affirm Nathanael's declarations but at the same time temper his enthusiasm. (Not that his zeal is wrong or necessarily misplaced, but that the true reality behind the titles have very sobering implications.)
5. Jesus immediately affirms and fulfills His role as "Teacher" by providing Nathanael with knowledge that evolves around his use of the two Messianic titles.
6. V.50 evolves are the title "Son of God" and v.52 "King of Israel".
7. His first response, "Because I said to you that I saw you under the fig tree, do you believe?", is not a question (even rhetorically) but a statement of reality.
8. The phrase "do you belive" (ãiåçîuw), is a present indicative (not interrogative) and literally means "you keep on believing".
9. Jesus is saying that because of His revelation to Nathanael as to his earlier whereabouts, (Jesus use of diety as God/Man) Nathanael has confirmed in his own mind that this is He/Messiah.
10. Though Nathanael may have his prejudices, Jesus is noting that with his +V and intellectual honesty ("...in whom is no deceit/guile" v.47), it takes very little to convince Nathanael as to Who He is. (If he has no deceit in him, then he is honest with himself and recognizes and accepts proof of claim/facts when they are presented/shown to him. This is a mark of true +V.)
11. The fact that Nathanael keeps on believing implies a previous understanding and searching for a Messiah historically on the scene now being fulfilled, ie; he was a believer before the encounter.
12. The sobering comment to Nathanael is in Jesus' words, "You shall see greater things than these."
13. Though Jesus is affirming that He is indeed the Son of God, he states to Nathanael that Messiah will manifest His Deity in a much greater way than a mere revelation of his whereabouts.
14. Jesus is saying that greater confirmations of His Messiahship will be forthcoming.
15. Not the least of which is His mission as God's Son during this time in history as "Sin-Bearer" followed by His resurrection.
16. It is not to take away from Jesus' ability to know men and the many other signs of His Messiaship via miracles etc., but to focus Nathanael in on the things that gives Jesus the right to be called "King of Israel".
17. It is the greater things of +R (sinlessness), His work on the cross and resurrection Nathanael will witness, that will give proof positive of both of Nathanael's declarations.
18. The author's short insert in vs.51, "And He said (lit. keeps on saying; historical present) to him," provides a break in Jesus' discourse and denotes the following:
A. Jesus is still speaking directly to Nathanael. (singular of àuçoj).
B. The break in discourse is provided by John and literally did not occur as Jesus was speaking. (Present tense of lîgw "keeps on saying").
C. It is the author's way of putting the reader on notice that though vs.51 is still in context to vs.50, the emphasis is different.
19. John lets his readers know that He understands Jesus' mission at the 1st advent as the Son of God is different than His mission as the King of Israel.
20. This lends support though not conclusive, that of the disciples John was one that understood that God did not send His Son at the 1st advent to judge/rule the world but to save it for sin. cf.Jn.3:17
21. Jesus now speaks to Nathanael in a most urgent voice.
22. Emphatically/(Truly,truly, NAS) denotes that what Jesus is about to say is of the upmost importance.
23. His following declaration is for not only Nathanael's ears, but to all who will listen now (Philip), during His ministry or read them as recorded in God's word. (I keep on saying to you all.)
24. He tells of a future event of being an eyewitness of the heavens opened, and the angels of God ascending and descending on the Son of Man.
25. One can only understand this verse in light of Jacobs dream in Gen.28:12-14.
26. Only in Gen.28 and our vs. are the words ascending and descending used together in connection with angels.
27. The image of Jacob's dream correlates with our verse and pictures as follows:
A. The dream is to Jacob whom is later named Israel from whom the nation received her name. Cp.Gen.35:10-12
B. It pictures a ladder which reaches from earth to the third heaven, ie; the heavens opened.
C. God is seen standing above the ladder signifying a position of authority.
D. The angels ascending and descending on the ladder picture the angels carrying out God's demands and providing service and ministry to Him.
E. The continuing up and down motion of the angels on the ladder (ptc.'s of ascending and descending in our vs.) implies the movement of bowing or worship.
F. The dream definately implicates the land of Israel (v.13b) and is Messianic in nature (v.14c)
28. The dream then pictures Israel as a nation, angels providing service and ministry to One in direct command over them, the land of Israel is directly affected and it is Messiah that is the ultimate focal point.
29. The angels serve the Lord in heaven obeying His commands. Cp. Ps.103:19-21
30. The question then in our verse is when in history do the angels appear from heaven under the direct authority of the Son of Man.
31. The Son of Man is the third Messianic title of Jesus used frequently in John by Jesus Himself to emphasize His humanity.
32. We know that the Father gave angel charge over Jesus at the 1st advent to guard over Him. Cp.Ps.91:11-12; cp.Mt.4:6; Lk.4:10
33. Furthermore the angels are not under Jesus direct command during His ministry as He has to appeal to the Father for their assistance. Cp.Mt.26:53
34. Heb.1:6-8 tells us that it is the Father's will that when Jesus returns at the 2nd advent that all angels will worship Him, Jesus will design and direct their activities (v.7), and thus in His glorified state will establish His throne for eternity (v.8).
35. Christ's return to earth with the angels is a mark of the beginning of His kingship. Cp.Mt.25:31
36. They will serve Christ in many capacities one of which is to assist in separating all believers from unbelievers left on earth at the end of the tribulation. Cp.Mt.13:39; Mt.24:31 & Mk.13:27 where Christ "sends forth" (àãoåçîllw-to send with a commission)
37. Though it is noted that Jesus was given authority over the angels immediately after His death but before resurrection and ascension (cf.IPt.3:22), and they perform many duties under His direct command during the trib (cf.Rv.7:1-3;16:1), it is their association with Him as "King of Israel" that is in view.
38. Jesus currently sits in session at the right hand (extreme distinction) of the Father and the angels worship both, but Christ's throne is an earthly one while the Father retains His throne in heaven. Cf.Rv.7:10-11
39. It is when the heavens are opened and Christ returns to destroy the enemies of Israel with angels in flaming fire (2Thess.1:7) that His rulership will be confirmed.
40. Nathanael, Philip, CA believers, tribulational martyrs and saints both Jewish and Gentile will experience first hand the triumphant and majestic entry of their King. Cf.Rv.19:14
41. To recap the preceeding we note:
A. The verb vs.51 horaw/to see, requires that in the understanding/perception of the thing/person/idea, a physical participation or physical observance is required. Cp. Mk.4:12 "in order that while seeing (blepw-refers to physical seeing only) they may see (blepw) and not perceive (horaw - used to denote an understanding coupled with the physical seeing)..".
B. This notes then that in the perception of Jesus discourse, a literal and physical participation of those observing must occur.
C. The verb vs.51 anoigo/opening "the heavens opened" is a perfect participle which denotes continuous action with existing results. The word itself notes an opening through which access into or exit out of is realized.
D. The participles of both anabaino/ascending and katabaino/descending also relate continuous action during the scenario of event in focus.
E. In the Gen.28:12-14 account, the "ladder which was set on the earth with its top reaching to heaven" is metaphorical used figuratively to represent the reality
which is designated in our verse as the Son of Man. F. The preposition epi/upon "on" the Son of Man in vs.51 denotes that His position/location during the occurence of the angels ascending and descending is "below" or on the earth.
G. The term Son of Man as noted is Messianic with a force relating to the ultimate purpose of God in His design to resolve the issues of the A/C through mankind.
H. The plan of God was/is for man to rule over all the works of His Hands, and this plan will ultimately be fulfilled in the person of Christ. Ps.8 cp. 1Cor.15:27; Heb.2:8
I. It was a favorite term for the first advent with its implications of:
1. His authority from God. Mt.9:6; 12:8
2. His lowly circumstances. Mt.8:20
3. His overt lifestyle. Mt.11:19
4. His rejection. Mt.12:32
5. His death, burial and resurrection. Mt.12:40
J. The fact that Jesus uses this term in vs.51 emphasizes then an event that will highlight His humanity.
K. Only upon the establishment of the Milleneal Kingdom at the 2nd Advent which presents to Israel her eternal King politically, Jesus Christ in His glorified state, will the exact representation of God's kingdom be seen and the prayer of Mt.6:10 "Your kingdom come, Your will be done, on earth as it is in heaven" be realized.
42. Though obscure in Jesus' response to Nathanel, He is pointing out that before His humanity can be glorified as the King of Israel vs.49 cp.vs.51, He first must produce greater things as the Son of God vs.49 cp. vs.50; cp.Jn.3:16,17.
43. It is the Son given by the Father through the doctrine of Soteriology that will "bridge" the gap between heaven and earth spiritually making the "ladder" of Gen.28 a physical reality.
44. Jesus is teaching Nathanael that n§t until he sees Him coming with the angels, then and only then will His kingship become reality. Cp.Mt.16:27; Mk.8:38
45. It will be later, after the cross that these words will sink in on Nathanael and he will have a full understanding of his statements and Jesus response. Cp.Jn.14:26 (So many christians today are like Nathanael. The quote things from the Bible but do not have a full understanding of the things they say. Only through sound teaching will one put all things together in regards to God's word.)
46. Concluding this chapter, we have been introduced to Jesus via the following designations/titles:
A. The Word. 1:1,14 - Emphasizing the hypostatic-union as seen in the person of Christ which is fulfillment of and exact representation of BD.
B. The True Light. 1:9; - Denotes there is false light.
C. The only begotten of the Father. 1:14 - Denotes His unique origination and person.
D. One who has a higher rank than Jn/B. 1:15 - Emphasizes His ministry.
E. Jesus Christ 1:17 - Identifies His historical person as the Annointed One.
F. The exegete of the Father 1:18 - Emphasizes His +R
G. The Lord 1:23 - Emphasizes His authority
H. The Lamb of God 1:29,36 - Denotes His mission at the 1st Advent.
I. One who baptizes in the H.S. 1:36 - Emphasizes His love.
J. Son of God. 1:34,49. - Emphasizes His relationship in the God-head.
K. Rabbi. 1:38,49 - Shows His primary occupation in His ministry as exegete.
L. Messiah/Christ 1:41 - Shows He is the promised one of the O.T.
M. Him of whom Moses and the prophets wrote. 1:45 - Denotes He is the center focal point of BD.
N. The King of Israel. 1:49 - Emphasizes the 2nd Advent and eternal role physically over mankind.
O. Son of Man. 1:51 - Emphasizes his humanity.
47. Each of these titles is significant and each express some point of doctrine with regard to Jesus.