Eollock on this verse remarks, '' We learn by this example, how powerful is the preaching of Christ, — yea, one or two words about Christ and the cross, how powerful are they in changing the hearts of men ! Preach, if you like, about the great deeds of kings and generals, and their courage and dory ; — these things will please men for a little time, but they will not convert them. But preach concerning Him that was crucified, a subject appa- rently ignominious and foohsh, — and then the story of the cross, which is foolishness to them that perish, will be the power and wisdom of God to them that believe."
38. — [ What seek ye ?] We cannot doubt that our Lord knew per- fectly well the hearts and motives of these two disciples. In asking this question, therefore, He spoke partly for th'iir encou- ragement, and partly to stir them up to self-inquiry. " What seek ye ? Is there anything that I can do for you, any truth that I can teach you, any burden that I can take away ? If so, speak, and be not afraid." — " What seek ye ? Are you sure that you are following me with right motives? Are you sure that you are not regarding me as a temporal ruler ? Are you sure that you are not, like other Jews, seeking riches, honour, greatness, in this world ? Prove your own selves, and be sure that you are seeking the right object."
[ Which is to say, being interpreted.] This is one of a class of expressions which shows that John wrote for Gentile readers rather than Jews. A Jew would not have needed this parenthe- tical comment. This same remark apphes to verse 41.
[Where dwellest thou ?] This question seems to imply a desire for conversation and private communion. *' We would fain know more of Thee. We are drawn to Thee by John the Baptist's proclamation. We w^ould like to go aside with Thee from the crowd, and inquire of Thee more privately and quietly, at thy dwelling, about the things which are upon our heart"?."
To apply the text, as many do, to our Lord's spiritual dwell- ing in ''contrite hearts," &c., (Isaiah Iviii. 15,) may produce good doctrinal and practical theology. But it is not the point of the text.
3D — [Come and see.] The great afFabilitv, and condescension of these first words of our Lord's after His public appearance aa Messiah, ought not. to be overlooked. The very first thing that we hear Him saying, after He has been publicly proclaimed as the "Lamb of God," is ''Come and see." It is a pleasant type of wb.at He has been ever saying to the sons of men from that; day down to thi?. " Come and see who I am, and what I am. Come and be acquainted with me."
Schottgen and Lightfoot both remark, that the expression
73
'' Come and see," is a very common one in Rabbinical writings, and would be very familiar to the Jews.
[ Where he dwelt] We can only suppose that the place where our Lord was dwelling at this time, was some temporary resi- dence in or near Bethabara. At the best, it was probably some • humble lodging. It is not impossible that it was nothing more than a cave. He often " had not where to lay His head," If the two disciples had the least relic of Jewish expectation, that Messiah would appear in royal dignity and glory, our Lord's d welling would go far to disabuse their minds of the idea.
[Abode with Him that day. ..tenth hour.] The Jewish day began at six o'clock in the morning. The tenth hour therefore means, four o'clock in the afternoon. At this late hour of the day, His disciples found it impossible to conclude their couversatioa with Jesus, and therefore remained in the same lodging with Him all night.
Many commentators, from Augustine downwards, make the natural remark, that this evening must have been a blessed evening for these two disciples ; and that it would have been pleasant if the conversation had been given to us 1 Yet if it had been good for us to know the conversation, it would doubt- less have been recorded. There are no deficiencies in Scrip- ture.
40. — [One of the two... .was Andrew.] The priority of Andrew to Peter ought not to be overlooked, Peter, to whom the Church of Rome boastfully attributes a primacy among the apostles was neither converted nor made acquainted with Christ, so soon as his brother.
Who the other of these two disciples was, we are not told. It is highly probable, as Chrysostom and Theophylact conjecture, that it was St. John himself. On seven other occasions in this Gospel he humbly withholds his name. (John xiii. 23 ; xix. 26, 35 ; XX. 2 ; xxi. 7, 20, 24.) It is therefore very hkely that he with- held it here. — The supposition of Musculus, and others, that the other disciple was a person of less zeal and sincerity than Andrew, and is therefore not named, appears to me improbable.
41. — [He first.] This expression must either mean that Andrew was the first of the two disciples who brought a brother to Jesus. — or that he was the first disciple, speaking generally, who spoke to others of the Messiah, when he had found Him, — or that h(i was the first to tell his brothei Peter, and Peter was not the first to tell him about Christ.
[ We have found.] This expression implies arv unexpected and joyful discovery. The evening's conversation which Andrew