As we picture it to ourselves: in the early morning of that Sabbath John stood, with the two of his disciples who most shared his thoughts and feelings. One of them we know to have been Andrew (v. 40); the other, unnamed one, could have been no other than John himself, the beloved disciple. [1683] They had heard what their teacher had, on the previous day, said of Jesus. But then He seemed to them but as a passing Figure. To hear more of Him, as well as in deepest sympathy, these two had gathered to their Teacher on that Sabbath morning, while the other disciples of John were probably engaged with that, and with those, which formed the surroundings of an ordinary Jewish Sabbath. [1684] And now that Figure once more appeared in view. None with the Baptist but these two. He is not teaching now, but learning, as the intensity and penetration of his gaze [1685] calls from him the now worshipful repetition of what, on the previous day, he had explained and enforced. There was no leave-taking on the part of these two - perhaps they meant not to leave John. Only an irresistible impulse, a heavenly instinct, bade them follow His steps. It needed no direction of John, no call from Jesus. But as they went in modest silence, in the dawn of their rising faith, scarce conscious of the what and the why, He turned Him. It was not because He discerned it not, but just because He knew the real goal of their yet unconscious search, and would bring them to know what they sought, that He put to them the question, What seek ye?' which elicited a reply so simple, so real, as to carry its own evidence. He is still to them the Rabbi - the most honoured title they can find - yet marking still the strictly Jewish view, as well as their own standpoint of What seek ye?' They wish, yet scarcely dare, to say what was their object, and only put it in a form most modest, suggestive rather than expressive. There is strict correspondence to their view in the words of Jesus. Their very Hebraism of Rabbi' is met by the equally Hebraic Come and see;' [1686] their unspoken, but half-conscious longing by what the invitation implied (according to the most probable reading, Come and ye shall see' [1687]
It was but early morning - ten o'clock. [1688] What passed on that long Sabbath-day we know not save from what happened in its course. From it issued the two, not learners now but teachers, bearing what they had found to those nearest and dearest. The form of the narrative and its very words convey, that the two had gone, each to search for his brother - Andrew for Simon Peter, and John for James, though here already, at the outset of this history, the haste of energy characteristic of the sons of Jona outdistanced the more quiet intenseness of John: [1689] He (Andrew) first findeth his own brother.' [1690] But Andrew and John equally brought the same announcement, still markedly Hebraic in its form, yet filled with the new wine, not only of conviction, but of joyous apprehension: We have found the Messias.' [1691] This, then, was the outcome of them of that day - He was the Messiah; and this the goal which their longing had reached, We have found Him.' Quite beyond what they had heard from the Baptist; nay, what only personal contact with Jesus can carry to any heart.
And still this day of first marvellous discovery had not closed. It almost seems, as if this Come and see' call of Jesus were emblematic, not merely of all that followed in His own ministry, but of the manner in which to all time the What seek ye?' of the soul is answered. It could scarcely have been but that Andrew had told Jesus of his brother, and even asked leave to bring him. The searching, penetrating glance [1692] of the Saviour now read in Peter's inmost character his future call and work: Thou art Simon, the son of John [1693] - thou shalt be called [1694] Cephas, which is interpreted (Grecianised) Peter.' [1695]