Sermon Tone Analysis

Jesus’ First Disciples

1. Andrew, the Anonymous Disciple, and Simon Peter (1:35-42)

From the perspective of John writing this gospel this is the third day of Jesus ministry.

The first day is John’s testimony to the group who came seeking who he was, what he said about himself, and why he was baptizing.

His responses pointed to another in their midst whom they did not know.

Verse 29 is day 2, when John ‘s testimony rang out as Jesus was coming to Him: “Behold, the Lamb of God who takes away the sin of the world.”

A. “Come and See”: Jesus’s Invitation to the Disciples (vs.

35-39)

When we come to verse 35, it is the very next day (day 3 of Jesus’s ministry) as John is with two of his disciples, yet unnamed in the text.

This is a beginning of a scene change, for these two disciples will not stay here with John.

The movement has been from John’s baptism by water signifying repentance in preparation to the baptism by the Spirit which will be done through Jesus.

These who were John’s disciples will now be tied to another willingly.

John looks directly at Jesus as he passes by and makes a statement about Jesus; not before the public of Israel but to the two disciples standing with.

That statement is for his disciples to “Behold, the Lamb of God.” John was preparing the way for the Messiah; now he points him out to those who were close to him.

The fact that Jesus was walking by points to a transition in events that is taking place: Jesus is acting on His own, beginning His ministry.

The OT promises and prophecies now wear flesh.

John stared intently at Jesus as he walked by, knowing now who he was to look for because of the Spirit’s abiding on Jesus.

What John has long known about Messiah now is in the flesh.

His last words here complete his ministry.

They are most significant, for his ministry of cleansing and preparing for the Messiah has been replaced by Messiah himself.

Verse 37 describes the fruit of John’s witness.

The two disciples listen to John and respond accordingly.

These disciples may not have yet understood the fullness of the object of John’s witness, but they trusted John and his testimony and respond in obedience: they left John and followed Jesus.

In this gospel, “follow” is often used in reference to discipleship.

These first steps of discipleship are representative of the nature of true discipleship and the true disciple.

in verse 38, we have the first recorded action of the Word in the world.

When Jesus “turned,” this strongly suggests more than just a mere turning around physically.

Its use elsewhere in the gospels is always connected with Jesus and always denotes a sudden or remarkable change of attitude on His part and nearly always followed by a wholly unexpected saying on His part.

Even more may be suggested here, for the Hebrew verb underlying “to turn” would evoke instinctively the insistent prayers for the “return of God” to His people Israel . . .

. . .

and for the return of Israel to God.

With this verb, Zechariah opens God’s program for rebuilding the community after the exile:

Malachi, the last postexilic prophet, speaks in nearly identical words:

Implied here is that the moment the two disciples turned from John the Baptist toward Jesus He turned toward them, toward His people, answering the long-standing prayers echoed through the Psalms and redeeming the promises made Zechariah and Malachi.

“What do you seek?”

The disciples respond with there own question: “Where are you staying?” there is not avoidance of Jesus’s question, but a longing in their hearts—they are looking for someone to follow.

Their intention, even seen in the use of the term “rabbi” confirms their intention.

They see Jesus as their leader, their teacher, their spiritual authority.

“Rabbi” was an honorific title that accorded the individual with the highest status as a teacher.

Jesus responds with an invitation: “Come and see.”

So the came and saw where He was staying and stayed with Him that day.

The Word has made His dwelling among men and invited men to join Him and remain beside Him.

A specific time frame was given for these events.

the tenth hour would be about 10 am Roman time.

But apparently in the time they were with Jesus, some significant interaction has taken place.

John the Baptist pointed to Jesus as the Lamb of God and these disciples responded.

Now they have seen and heard for themselves and one of them will share what he has discovered with his brother.

B. The Naming of Peter (vs.

40-42)

This disciple is Andrew.

The other anonymous disciple most likely is the recorder of this gospel, John.

He rarely mentioned in this gospel except as one of the sons of Zebedee (John 21:2; see other gospels where these ‘sons’ are actually named), or one of His disciples, whom Jesus loved (John 19:26; 20:2; 21:7, 20).

In his anonymity, he is being quite intentional

Andrew is defined by his more famous brother in the gospel accounts.

At the time of writing, Peter’s name was widely known in first century Christianity.

Andrew’s initial response after transitioning fro the Baptist to Jesus is that he seeks his brother out to testify: “We have found the Messiah.”

This Semitic term points to the Jewish background of the text; the Greek translation, “Christ,” implies that some of the readers of the Gospel would not understand the Semitic term.

Andrew went to his brother to enthusiastically share their discovery.

Peter apparently went willingly to Jesus, trusting the witness of Andrew and hoping for the coming Messiah, allowing him to lead the way.

When Peter arrived, there is a divine intensity in the way Jesus looked at Peter, the same understanding gaze that earlier the Baptist had directed upon Jesus.

John knew by supernatural means the character and destiny of Jesus; The Word knew Peter the same way.

Jesus addresses Peter by his biological name, the name of his father and the name that belongs to Simon: “Cephas” the Semitic name that he will be known by, the Greek term is “Peter.”

Both terms mean “rock” but the writer does not explain the name change as much as inform the reader what Jesus said, that he knows who Peter is as well as what he will become.

Culturally a name was not just a label but pointed to the character of the person, so when a new name was given, that was an assertion of the authority of the giver.

This pronouncement reflects the work of Jesus in His disciples.

It is His declaration, Jesus asserting His authority to give Simon a new name.

Now as Peter the disciple of Jesus Christ, he is a different person — all because of Jesus.

2. Philip and Nathanael (1:43-51)

“On the next day” points to a new section.

It is now the fourth day of Jesus’ ministry.

Where previously Jesus had received disciples by the witness of others, in these verses, Jesus take the initiative

A. The “Good” that Comes from Nazareth (vs.

43-49)

Phillip from Bethsaida (“Fisher’s Home”), the hometown of Andrew and Philip, is the only disciple said in the Gospel to have been called by Jesus.

Jesus’ travel plans were to go into Galilee.

As He was going, He found Philip and invites him to become His disciple.

It was not a mere question, but a specific and focused command: “Follow Me.”

We see that as Andrew is important as a link to Peter, so also Philip is important as a link to Nathanael.

Note in verse 45 that Philip has already identified with the growing group of disciples: “We have found.”

Other than his presence among the fishermen in John 21:2, revealing that Nathanael is from Cana, this is his only occurence in the Gospel.

The statement of Philip acknowledges what the gospel proclaims: Jesus is the fulfillment of the OT prophecies, the object of the writings of Moses and the prophets

Nathanael’s response brings out a cultural question.

Nazareth was not a famous city; Nathanael who comes from nearby Cana, cannot conceive that Messiah would come from there.

Philip, who had a limited estimation of Jesus’s person as a new disciple, deemed Jesus as worthy of Nathanael’s attention.

So Nathanael responds to Philip’s invitation and headed toward Jesus.

What Jesus saw when Nathanael was coming toward Him was more than just another inquiring follower interested in Him: He saw a seeker of God.

Nathanael became the object in view.

Jesu calls attention to those around Him, saying, “Behold, a true Israelite, in whom there is no deceit.”

This emphasizes Jesus’s knowledge of Nathaniel as a true Israelite without pretense , in contrast to another who will be alluded to in verse 51.

Nathanael wonders how Jesus knows him.

Jesus’s response indicates that Jesus knows who he is, where he is and even the type of tree he was under before Philip came to him.

This points out Jesus’s omnipotence — an attribute of God!

No wonder Nathanael’s response.

He was entirely convinced regarding Jesus’s identity with a messianic confession.

Indeed , “good” has come from Nazareth!

B. The Revelation of the Son of Man (vs.

50-51)

Jesus acknowledges Nathanael’s confession of faith but points out that He responded because of a miracle.

Such faith, though real, is inferior to the faith that truly sees, i.e. needs no signs.

Jesus is promising that he (and other disciples will see “greater things than these.”

Nathanael has confessed faith based on a sign, but now the disciples will see even more as they follow Jesus.

“truly, truly” is an affirmation of Jesus’ statement that follows.

Within John’s gospel there are 25 of these “Truly, truly” statements, strung together give the theology of John’s gospel in a nutshell.

Jesus then points out that the disciples will see heaven open and the angels of God ascending and descending upon the Son of Man.

This picture comes from the early history of Abraham’s descendants.