them following, and saith unto | John speak, and followed him, was them, What seek ye? They said Andrew, Simon Peter's brother. 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 ing. But I think it should be understood here in its literal sense; as Jesus walked, ver. 36, the two disciples followed him, that is, walked after him, hoping to attract his attention and receive his instructions. Because, (1.) Men could scarcely be called disciples of Jesus, who never heard him speak, and had not even been invited by him to listen that they might learn. (2.) The same word occurs in the next verse, where it must certainly be understood in its literal sense; and there is no perceivable reason why it should not have the same sense in both verses. 38. What seek ye? This question was not proposed for the sake of information, for Jesus knew what was in man, and was able to discern the unuttered thoughts. Luke ix. 47; John ii. 25. Its design was, to give them opportunity to inquire concerning the truth. Their diffidence, and the awe they naturally felt in presence of such an illustrious personage, might otherwise have prevented them from addressing him. Rabbi. Master. See note on Matt. xxiii. 7, 8. ¶ Where dwellest thou? This question was not prompted by an idle curiosity, but by a desire to spend some time with him in conversation, that they might be instructed in his doctrine. It may be understood as an intimation, that they were unwilling to trouble him at that time, but would be glad to call at his abode when he might be at leisure. 39. Come and see. Our Lord did not interpose any obstacle to the accomplishment of the wishes expressed. He assumed no haughty airs, requiring them to wait his convenience. But he invited them to accompany him forthwith to his lodgings, that they might at once obtain the information they sought. The conversation which ensued is not recorded. But we must suppose it was 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 Cesatisfactory; for Andrew immediately sought his brother Peter, and announced his conviction that the Messiah had appeared. ¶ Abode with him, &c. That is, at his temporary lodging place. His usual residence had previously been at Nazareth, to which place he returned after his baptism and temptation; but he subsequently removed to Capernaum, which was thenceforth regarded as his home. ¶ The tenth hour. Four o'clock in the afternoon, or thereabouts. The Jews divided the day into twelve equal parts, called hours, commencing at sunrise and ending at sunset. Of course the length of each hour would depend on the length of the day, being longer in summer and shorter in winter. equinox, the Jewish hour would correspond with our measure of time, and their tenth hour would be exactly four o'clock in the afternoon; but in summer the tenth hour would correspond more nearly with five o'clock, and in winter, with three o'clock. For common purposes, however, the usual manner of reckoning is sufficiently exact. At the 40. Andrew, Simon Peter. See notes on Matt. iv. 18; x. 2. 41. We have found the Messias. The Greek form of the Hebrew Messiah. Andrew and his associate had been told by John the Baptist, that this person was the Messiah; and by conversing with him, their faith in his Messiahship was confirmed. Which is, being interpreted, the Christ. As John wrote his gospel for the Grecians as well as the Jews, he frequently interpreted or translated the Hebrew words which he introduced, as here and in ver. 41. Christ is not so much the interpretation, as the synonym, of Messiah. They are the same name in different languages. They are both significant, and their meaning in English is the anointed. See note on Matt. i. 1. phas; which is, by interpretation, a stone. 43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44 Now Philip was of Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathanael, and saith unto him, We have found him of whom Moses in the law, and the prophets, did write, Jesus itself, and accordingly inserted, a stone. 43. Galilee. See note on Matt. ii. 22. ¶ Findeth Philip. See note on Matt. x. 3. "This does not refer to his calling these disciples to be apostles, for that took place at the sea of Tiberias. Matt. iv. 18. But it refers to their being convinced that he was the Christ. This is the object of this evangelist, to show how and when they were convinced of this. Matthew states the time and occasion in which they were called to be apostles; John, the time in which they first became acquainted with Jesus. There is, therefore, no contradiction."- Barnes. 42. Brought him to Jesus. He was not content that the faith of Peter should rest on any but the best evidence, and desired that he should personally listen to the instructions of the Master. Undoubtedly it was also Peter's desire to have such an interview; for he was not accustomed to deprive himself of any advantage, through excessive modesty or lack of zeal. T Thou art Simon. This may have been said to convince Simon that Jesus knew the names even of strangers, and thus had superhuman knowledge; or it may be understood merely as an introduction to the subsequent annunciation that his name should be changed,-thou art now called Si- 44. Bethsaida. See note on Matt. mon, but henceforth thou shalt be called xi. 21; xiv. 13. ¶ The city of Andrew Cephas. Son of Jona. Or, of Jonas. and Peter. The place of their resiSee John xxi. 15-17. T Cephas. A dence. Either Bethsaida was in the imSyriac word, meaning a rock or stone. mediate vicinity of Capernaum, or these Peter, in the Greek, has the same signi- disciples subsequently removed to the fication. See note on Matt. xvi. 17. last named place. See Matt. viii. 5, 14; Which is, by interpretation, a stone. Mark i. 21, 29; Luke iv. 31, 38. Rather, Peter. "We ought to consi- 45. Nathanael. See note on Matt. der that this evangelist wrote his Gos-x. 3. ¶ Him of whom Moses, &c. A pel in a Grecian city of Asia Minor, phrase equivalent to him that should and for this reason was the more care- come, Luke vii. 19, 20. It had been ful to translate into Greek the Hebrew predicted that the Messiah should come, or Chaldaic names, given for a special and this phrase, or he that cometh, was purpose, whereof they were expressive. frequently used as descriptive of him. There was the greater reason for doing Philip was satisfied, though the manner so in the two cases occurring in this of his instruction is not recorded, that and the succeeding verse, as the Greek Jesus was the person whose coming names were become familiar to the had been foretold by Moses and the Asiatic converts, who were unacquaint-prophets; or that he was the Messiah. ed with the oriental names. The sacred writer had a twofold view in it; first, to explain the import of the name; secondly, to prevent his readers from mistaking the persons spoken of. They all knew who, as well as what, was meant by Christos; but not by the Hebrew word Messiah. In like manner they knew who was called Peter, but might very readily mistake Cephas for some other person."-Campbell. In our translation, the word Petros is generally transplanted from the Greek, slightly changed in form; but, in this verse, the translators preferred, injudiciously I think, to give the signification of the name, rather than the name This information he imparted to Na- Jesus of Nazareth. He was thus of Nazareth, the son of Joseph. 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming called, because, though born in Bethlehem, he had for many years lived in Nazareth. This place had a bad name, and the appellation of Nazarene was given to Jesus, by his enemies, as a term of obloquy and reproach. See note on Matt. ii. 23. This name, though not recorded in the scriptures as then applied to him, was in frequent use by the scoffers and ungodly in succeeding ages. But we are not to understand that Philip designed any reproach, in speaking of Jesus of Nazareth; he used the phrase simply to denote the individual and his residence. ¶ Son of Joseph. Such was the opinion then commonly entertained. Jesus was supposed to be the actual son of Joseph as well as of Mary. See Luke iii. 23. But, though this was generally believed by the Jews, and probably also by the apostles for a considerable time, it does not follow that such was the fact. They also believed, apostles as well as others, that he would live always in the flesh, that he would erect a temporal kingdom, that he would reign forever at Jerusalem, and subjugate the whole earth to the dominion of the Jewish nation; but he did none of these things. It is no more surprising that they should mistake his origin, than that they should mistake his character. Indeed it is less surprising; for they had more ample means to know the truth in the one case than in the other. The Holy Ghost was not communicated to them at the first; and, as a natural result, they remained ignorant of many things which were afterwards made known to them. 46. Can any good thing, &c. Nazareth, and indeed all Galilee, was regarded with contempt by the inhabitants of Judea. John vii. 52. They were unwilling to allow that anything good, much less that any true prophet of God, could come from Galilee. So universal and so strong was this prejudice, that even Nathanael, honest-hearted and guileless as he was, felt its influence; and he hesitated to believe the fact related by Philip, when he learned that to him, and saith of him, Behold an Israelite indeed, in whom is no guile! 48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Bethe supposed Messiah came from that despised province. Such improper prejudices against places and persons have not yet become extinct. They still exert an unhappy influence over the human mind. And we too frequently refuse to admit the rightful claims of an individual, through dislike of his residence, or to examine candidly and impartially an alleged truth, through dislike of the individual by whom it is promulgated. T Come and see. A common Jewish phrase, meaning, make personal examination; satisfy yourself. It was a very proper reply to the question of Nathanael, and the readiest way to remove his doubts. Philip did not attempt to convince him, by argument, that a good thing might come out of Nazareth; but only desired him to see and hear Jesus, and then judge for himself what was right. The event justified his expectation of success. 47. An Israelite indeed. An Israelite by nature and in character, as well as in name. All were not true Israelites who were of the stock and name of Israel. Rom. ix. 6. Thus also there is a vast difference between a Christian indeed and a nominal Christian. Not all who profess the name of Christ are true Christians; much less, all who dwell in Christian lands, and are denominated by that general name. In whom is no guile. No dishonesty, deception, or hypocrisy. We are not to understand that Nathanael was free from sin, or from the natural imperfections of humanity; for our Lord does not say this. But he bears testimony to the honesty, integrity, and uprightness of Nathanael's character. He was guilty of no fraud, practised no deception, made no hypocritical pretensions. This 48. Whence knowest thou me? question should be understood in regard to the character, rather than to the person or name of Nathanael; for it does not appear that Jesus had yet uttered that name. But he had described the character, as if he had been acquainted with the individual, from his youth. This excited Nathanael's surprise, and fore that Philip called thee, when I saw thee under the fig-tree, believthou wast under the fig-tree, I saw est thou? thou shalt see greater thee. things than these. 49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. 50 Jesus answered and said unto him, Because I said unto thee, I he very naturally inquired how Jesus attained this information, or acquired this knowledge of his character. ¶ When thou wast under the fig-tree, I saw thee. It is evident from the narrative, that Nathanael supposed himself perfectly screened from human observation, when under the fig-tree. That his employment there was such as to afford a striking development of his true character, there can be no doubt; because Jesus appeals to this alone, in proof of the correctness of his delineation,-a proof, moreover, which was designed to be, and actually was, conclusive in the mind of Nathanael, that he had been seen and his character read by Jesus. 49, 50. The knowledge which Jesus manifested of his character and conduct convinced Nathanael that he was a true prophet, and he willingly acknowledged him as the Messiah, using two common phrases descriptive of him, Son of God, and King of Israel. He seems to have felt certain that the circumstance to which Jesus referred, could not be known, except by superhuman wisdom; and he frankly professed faith in him. ¶ Greater things than these. That is, more striking evidences of my Messiahship than are afforded by my knowing your character and seeing you under the fig-tree. This may refer to the miracles of Jesus, or the triumph of his gospel over the most violent opposition, or to that special manifestation of the divine approval, which is referred to in the next verse. 51. Verily, verily. In the original, amen, amen. The word means verily, truly, when used at the commencement of an address; at the end of a prayer, it has the force of so be it, or so may it be. This repetition of the word, or double form of its use, is peculiar to this evangelist. The others use it only in its simple form. ¶ Ye shall see heaven open, and the angels, &c. This cannot well be understood literally; as the 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. descent of the spirit subsequent to his haptism had already taken place, and there is no record of any subsequent event in his life which so nearly corresponds with the opening of the heavens. "This is figuratively expressed, and seems to mean only this, that his disciples should be witnesses of a communication between him and heaven; as they were according to what is said in ch. xii. 28, and in Matt. xvii. 5; Mark ix. 7; Luke ix. 35; 2 Pet. i. 17, 18."Pearce. There is a manifest allusion to Gen. xxviii. 12. "The meaning of this passage seems to be no other than this:- Because I said, I saw thee under the fig-tree, believest thou? Did this seem to thee matter of such wonder? Thou shalt see greater things than these. For you shall observe such plenty, both of revelation and miracle, that it shall seem to you as if the heavens were opened, and the angels were ascending and descending, to bring with them all manner of revelation, authority, and power from God, to be imparted to the Son of man.' Where this also is included, namely, that angels must, in a more peculiar manner, administer unto him, as, în the vision of Jacob, the whole host of angels had been showed and promised to him, in the first setting out of his pilgrimage."-Lightfoot. Though such a figurative meaning, in all probability, belongs to this passage, it may nevertheless be remarked, that there was actually a ministration of angels with reference to our Lord, on many occasions; not always, however, in the sight of the disciples. The angels of God appeared to his virgin mother, Luke i. 26-38; announced his birth to the shepherds, and sang praises to God, Luke ii. 8-15; aided him at the close of his first temptation, Matt. iv. 11; strengthened him during his last temptation, or his trial in the garden, Luke xxii. 43; and were present at his resurrection, Matt. xxviii. CHAPTER II. AND the third day there was marriage in Cana of Galilee; and the mother of Jesus was there. 2; John xx. 11-14. To this may be added the appearance of Moses and Elias, at the transfiguration; for though they were not literally angels who ministered on that occasion, they were the spirits of just men made perfect, and might be styled angels by a common Jewish usage. Matt. xvii. 1-8. These, with the audible testimony from heaven, may not improperly be regarded as answering to the language here used by our Lord. CHAPTER II. 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. it was quite evident that the practice of keeping water in large stone pots, each holding from eighteen to twenty-seven gallons, was once common in the country."-Travels, p. ii., ch. 14. The present name of this village is Kefer Kenna, or Cane Galil, and it contains about 300 inhabitants, principally Christians. It has been supposed, and not without some plausibility, that this feast was given at the marriage of a friend or perhaps a relative of Nathanael; and that for this reason his Master and the associate disciples were 1. The third day. By this phrase, invited guests. T And the mother of some understand the third day after Je- Jesus was there. From the construcsus departed for Galilee, John i. 43; tion of this and the following verse, others suppose it means the third day would seem that she was at the house of the wedding-feast. Thus Pearce of rejoicing before her son was invited. transposes the sentence, "there was a She may have been an intimate friend marriage-feast, on the third day, in of the family, and possibly had a share Cana, &c." The former interpretation in superintending the entertainment. is more common and obvious, and prob- See ver. 3. She did not usually accomably more correct. ¶ Marriage. Rath-pany our Lord, while engaged in his er, marriage-feast. A marriage among the Jews was celebrated with much pomp and festivity. The feasting often continued for the space of seven days. See Judges xiv. 12, 17. Cana of Galilee. This was the residence of Nathanael, John xxi. 2. It was about sixteen miles north-west of Tiberias, and not far from the lake of that name, otherwise called the sea of Galilee; and was not more than six miles distant from Nazareth, where our Lord had been brought up. This portion of Galilee belonged to the tribe of Zebulun. There was another Cana belonging to the tribe of Asher, in the vicinity of Sidon. Dr. Clarke, in a description of the village, supposed to be the same which is mentioned in the text, observes, as quoted by Calmet,-"It is worthy of note, that, walking among the ruins of a church, we saw large massy stone pots, answering the description given of the ancient vessels of the country; not preserved or exhibited as reliques, but lying about disregarded by the present inhabitants, as antiquities with whose original use they were unacquainted. From their appearance, and the number of them, it mission; but on this occasion, she was present, and was permitted to witness his first recorded miracle. And there seems a peculiar propriety in the fact, that she who had by miracle been made the mother of our blessed Lord, and had for thirty long years cherished in her heart the communications of the heavenly messenger, and preserved a steadfast faith that her Son was appointed for a great and glorious work, should behold the earliest manifestation of his miraculous power. 2. Jesus was called. That is, invited. The word call was often used in this sense, in former times. And his disciples. Up to this time we have an account of only four, or at most five, disciples, who had attached themselves to Jesus; namely, Andrew, Peter, Nathanael, Philip, and probably the companion of Andrew, John i. 35-39, who is by very many supposed to have been John the evangelist; and if this supposition be true, and if all were now present, the historian here relates what he personally witnessed. 3. When they wanted wine. From this remark, and from what is said in ver. 10, it would seem that the miracle |