698
1.-
35. TH ἐπαόριον πάλιν} εἰστήκει ὁ Ἰωάννης, καὶ ἐκ τῶν μαθητῶν΄
αὐτοῦ δύο. ς “A a” 6 ἁμνὸς τοῦ Θεοῦ.
n ? An ο Ps. xxvii. TOS, καὶ ἠκολούθησαν τῷ ᾿Ιησοῦ.
8. Lk. xi.
36. καὶ ἐμβλέψας τῷ ᾿Ιησοῦ περιπατοῦντι, λέγει, “Ide 37- Καὶ ἤκουσαν αὐτοῦ οἱ δύο μαθηταὶ λαλοῦν-
38. στραφεὶς δὲ ὁ ᾿Ιησοῦς, καὶ
9. θεασάµενος αὐτοὺς ἀκολουθοῦντας, λέγει αὐτοῖς, 39. “ Tt Lyreire ; ‘i
1 For the two forms ειστηκει and torpxes see Veitch.
and he will be to me a Son”, In the second and eighty-ninth Psalms the term is seen passing into a Messianic sense, and that it should appear in the N.T. as a title of the Messiah is inevitable.
Vv. 35-42. Witness of Fohn to two of his disciples and first self-manifestation of Fesus as the Christ. Bengel entitles the section, vv. 35-52, ‘‘ primae oOrigines Ecclesiae Christianae’’; but from the evangelist’s point of view it is rather the blending of the witness of John with the self-manifestation of Jesus. His kingly lordship over men He reveals (1) by making Himself accessible to inquirers : Andrew and John; (2) by giving a new name, implying new character: Simon becomes Peter ; (3) by summoning men to follow Him: Philip; (4) by interpret- ing and satisfying men’s deepest desires and aspirations: Nathanael.—Ver. 35. τῇ ἐπαύριον .. . αὐτοῦ δύο. On the morrow John was again standing (ἱστήκει, pluperfect with force of im- perfect) and two of his disciples. [Holtz- mann uses this close riveting of day to day as an argument against the historicity of this part of the Gospel. He says that ne room is left for the temptation between the baptism and the marriage in Cana. But these repeated “‘ morrows”’ take us back, not to the baptism, which is nowhere in this Gospel directly narrated, but to the Baptist’s conversa- tion with the deputation from Jerusalem, in which it is implied that already the baptism of Jesus was past; how long past this Gospel does not state, but, quite as easily as not, six weeks may be in- serted between the baptism of Jesus and the deputation.}—mwdAw looks back to ver. 29. Thenno results followed John’s testimony: now results follow. Two of his disciples stood with him, Andrew (ver. 41) and probably John.—Ver. 36. The Baptist, ἐμβλέψας τῷ Ἰησοῦ, having gazed at, or contemplated (see Mt. vi. 26, ἐμβλέψατε εἰς τὰ πετεινά, and especially Mk. xiv. 67, καὶ ἰδοῦσα τὸν Πέτρον . . . ἐμβλέψασα) Jesus as He walked, evidently not towards John as on the previous day, but away from him. ---λέγει “ISe 6 ἀμνὸς τοῦ θεοῦ without the added clause of νετ. 29.—Ver. 37. καὶ
ἤκουσαν . . . τῷ “Inoov. “And the two disciples heard him speaking ”--- possibly implying that the day before they had not heard him—‘‘and they followed Jesus”; the Baptist does not bid them follow, but they feel that attraction which so often since has been felt—Ver. 38. στραφεὶς δὲ .. . τί ζητεῖτε; Jesus, hearing their steps behind Him, turns. To all who follow He gives their opportunity. Having turned and perceived that they were following Him, He asks τί ζητεῖτε; the obvious first inquiry, but perhaps with a breath in it of that Fan which the Baptist had warned them to expect in the Messiah; as if, Are you seeking what I can give? They reply Ῥαββεί .. . μένεις; Lightfoot (Hov. Heb.) tells us that ‘‘ Rabbi” was a new title which had not been used long before the Christian era, and possibly arose during the rivalries of the schools of Hillel and Shammai. The word means “‘ my great-
ness”. Cf. His Majesty, etc., and for the absorption of the pronoun ¢f. monsieur or madame. See Lampe. As
it occurs here for the first time John translates it, and renders by διδάσκαλε, Teacher; so that as yet they were scarcely prepared to give Him the greater title Lord, or Messiah. Unready with ar answer to His question they put another which may stand for an answer, ποῦ- pévets; where are you staying, where are you dwelling? So used in Ν.Τ., Lk. xix. 5, and in later Greek, Polybius, 30, 4, 10, and 34, 9, 9, of dwelling for a short time in a place; not so much im- plying, as Holtzmann suggests, that they wished to go to His lodging that they might have more uninterrupted talk with Him; for that scarcely fits Oriental habits; but rather implying that they were shy of prolonging inter- course and wished to know where they might find Him another time. From this unsatisfactory issue they are saved by His frank invitation (ver. 40) ἔρχεσθε καὶ ὄψεσθε. ‘Come and ye shall see.” Use the opportunity you now have. Christ’s door is ever on the latch: He is always accessible.—f\@av οὖν . . . ὧν. δεκάτη. The two men remained in con-