March 15, 2015 – John 1:35 – 51

 Download discussion questions:  John 1_35-51 calling disciples

The stage has been set with the deep theological or philosophical introduction and then by the early confrontation between the religious committee from Jerusalem and John the Baptist.  Now, in this passage, we first see the subject of the theological prologue and the object of John’s controversial preaching, Jesus Himself.  The tone changes.  The rest of the chapter takes on a much more relational atmosphere, presenting a half-dozen personal encounters, some between various soon-to-be disciples, some with Jesus.

One of the comments early in our discussion was the short descriptions of these encounters.  The writer gives just the bare details, whetting our appetite to know more of these life-changing conversations.  The Apostle John is quite selective in what he includes in his narrative.  Andrew and another disciple (was it John himself?) stayed with Jesus – what did they talk about?  Jesus gives Simon a new name, and there is no response at all recorded from Peter!  Didn’t he have anything to say?

Bible study is often like that – not all our questions are answered.  A better question might be, “Why did the writer include what he did?”  What does the text tell us about these men and about Jesus?  Maybe we won’t find all we would like to know, but we can find what John (and the Holy Spirit guiding him) intended.  As mentioned before, the relational aspect seems to be the common thread through these encounters.

Andrew and the other disciple follow one that John has pointed out, maybe hesitantly, at a distance, not sure how to approach “the Lamb of God.”  So Jesus initiated the conversation.  Andrew’s response has long puzzled me, “Where are you staying?”  Was that merely his awkward attempt at starting a conversation?  Or as several of the group members suggested, was that Andrew’s polite way of asking Jesus if they could spend more time with Him, to build a relationship?  Probably so.

Later, Jesus again initiates a relationship, this time with Philip.  The text says that Jesus “found” Philip.  The same word is used when Andrew “found” his brother and when Philip “found” Nathanael.  These relational encounters are very intentional, following existing webs of relationships between brothers or friends, people eager to communicate to others what they are discovering as Jesus initiates with them.

Another feature of this passage that stands out is the writer’s clarity in providing translations for Aramaic or Hebrew words that might not be familiar to some readers (“Rabbi,” “Messiah,” “Cephas”).  Apparently the Apostle John expected his biography of Jesus to be read by gentiles.  But that raises the question about the earlier examination by the priests and Levites from Jerusalem.  They asked John about “the Prophet” and Elijah, and John responded with a quotation from Isaiah.  What gentiles would make sense of all that?  One of the reasons a group discussion is so helpful in a Bible study is the insight that different participants have.  A member pointed out that Rabbi and Messiah were terms that applied directly to Jesus.  He was the focus of the Apostle’s writing, not the Jews and the Law and the Prophets.  Those earlier descriptions would be helpful to Jewish readers, but gentiles could skip those parts as long as they got a clear picture of Jesus.  And although Peter had little to say here, the clarification of his name in Hebrew and in Greek would be important later on as he became a leader in the early church.  These examples of translating parts of the dialog are more examples of John’s selectivity in what he included in his writing.

Finally, there is Nathanael.  Of the several encounters described in this passage, Nathanael has the most to say, and he receives the longest response from Jesus.  More questions:  Why Nathanael, the skeptic?  Why not more about Philip or Andrew and their exemplary evangelism?  Why not more about Peter and the very beginning of his tumultuous time following Jesus.  Why is there so much focus on Nathanael?

Perhaps John was drawing attention to Nathanael’s initial questions and Jesus’ extended response in order to demonstrate that questions are not a problem.  Questions are not embarrassments or dangers to be avoided or suppressed.  The encounter between Nathanael and Jesus clarifies the character of his questions and the attitude behind them.

1. Nathanael was honest. Jesus affirmed that there was no deceit in him.  When he had a question, he asked, rather than flippantly accepting or rejecting what he heard.
2. Nathanael was curious. When Philip challenged him to “come and see,” he followed him back to Jesus.  While he was unconvinced by Philip’s excitement, he did want to know for himself.
3. Nathanael was responsive. When he actually met Jesus, he accepted what he learned about Him (even if his reaction seems a bit “over the top” as one person in the group commented).

Nathanael was not asking questions (even in what sounds to us like sarcasm about Nazareth) to get attention or to show off or as an intellectual game.  He was skeptical but not cynical.  He had a cautious curiosity.  He was not easily convinced by second-hand evidence.  But he was honest enough to evaluate the evidence for himself.  He was difficult to persuade, but once persuaded he acted.  Skeptical questions are not cynical questions.  Cynical questions are more about discrediting a belief without actually considering the evidence, or about making the cynic appear erudite and knowledgeable, too sophisticated to be taken in.  Cynical questions have no interest in responding to evidence even if it is considered.  The cynic is protecting his pride, not pursuing the truth.

We will see Jesus responding to cynics later in the Gospel of John.  But in this passage, He replies to an honest, curious and responsive skeptic with a promise of the greater things to come and amazing sights that await Nathanael and the others who choose to follow Him.  Our approach to Bible study can follow Nathanael’s example, facing even difficult passages as honest, curious, and responsive questioners, never as prideful cynics.  As we continue to study Scripture, we too may see “greater things to come.”