Jean 1:37-39

And the two disciples heard Him speak

The first two disciples

I. THE FRUIT OF GRACE IN THESE TWO DISCIPLES.

1. They followed Jesus. When a man has become a doer of the Word, he ever seeks increased knowledge.

2. They acknowledged His high character as a Master on whose instruction they desired to wait. It is a blessed progress when the issue of outward preaching is to make men desire that inward teaching which is by the waving power of Christ.

3. They sought intimate acquaintance with Him. No short interview was sufficient.

II. CHRIST’S TREATMENT OF THE TWO DISCIPLES.

1. He took notice that they followed Him. Why did He not speak? Because He would honour His own word, as spoken by the Baptist, and give time for its proper effect. Christ knows those who are following Him, however hidden, silent, and feeble.

2. He set them on examining their purpose in following Him.

3. He gave them most welcome invitation and grateful entertainment. (A. Beith, D. D.)

John and Andrew

I. It was not an accident that the first words which the Master spoke in His Messianic office were THE PROFOUNDLY SIGNIFICANT QUESTION, “What seek ye?” which suggests

1. The need of having a clear consciousness of what is our object in life.

(1) Most men have never answered that question, but are driven by circumstances, and whose incoherent, unreflective lives are a shame to their manhood.

(2) Others are full of low, unworthy aims.

(3) If we would ask this question and answer it thoroughly we should not make so many mistakes. If we knew what we were really seeking we should know where to go and look for it.

2. These words are also a veiled promise.

(1) Christ asks all such questions, not for His information, but for our strengthening.

(2) The condition of the fulfilment of the promise is that a suppliant is conscious of His own wants, and turns to Christ for their supply.

(3) Christ has done what He has promised. No man can ask from Christ what He cannot or will not bestow.

II. The second words which Christ speaks are a MERCIFUL INVITATION TO THE WORLD. The disciples’ answer was simple and timid. They did not venture to say, “May we talk to you?” “Will you take us to be your disciples?” All they can muster courage to ask now is, “Where dwellest Thou?” At another time, perhaps, we will go to this Rabbi and speak with Him. His answer is “Come now!”

1. Christ is always glad when people resort to Him. When He was here in the world, no hour was inconvenient or inopportune. He was never impatient or wearied.

2. This invitation is a distinct call to first hand knowledge of Christ.

3. This is a call to the personal act of faith. “Come” and “see” are standing emblems of faith.

III. The words of the Evangelist are A PARABLE OF THE BLESSED EXPERIENCE WHICH BINDS MEN’S HEARTS TO JESUS FOR EVER.

1. “Dwelt” and “abode” are the same words in the original, and express the close, still communion which the soul may have with Jesus Christ.

2. John had nothing to say to the world about what the Master said to him and his brother in that long day of communion. A lesson for a great deal of blatant talk about conversion and the details thereof.

3. The impression of Christ’s own personality is the strongest force to make disciples.

4. The experience of the grace and sweetness of the Saviour binds men to Him as nothing else will. (A. Maclaren, D. D.)

The character of a leader shown by the character of his following

One gets an idea of the greatness of a chief of men from the greatness of those whom he gathers around him, and who carry out his plans. Thus, for example, one infers that Cromwell must have been a great-natured man, from the fact that he had Howe for his chaplain, Milton and Marvell for his secretaries, Blake for his admiral, and so on. Noscitur a sociis, and we might add, a servia. So we reason, perhaps unconsciously, in the ease of other historic names. Speaking reverently, I would say, that in a parallel manner, we recognize the “sovran” greatness of our Lord in the fact that He gathered into His service and commanded men of such varied and magnificent natures as a Peter, a John, and a Paul; not to speak of men in other times. His heroes are no less wonderful than the most wonderful in the ancient days of Israel. (J. Culross, D. D.)

The difference between the conversion of John and the conversion of Paul

In the case of Paul, we find a man of powerful nature committed out and out against the cause of Jesus, thoroughly conscientious in his hostility, not merely standing out against the Gospel as a fraud or delusion, blasphemous in its every essence, but resolved to pat it down. This man is suddenly arrested in the mid-career of his opposition. There is a mighty shock to his nature; and for three days he can neither eat nor drink. With John it seems to have been otherwise. We cannot indeed tell what the Baptist’s ministry may have been to him; how the sorrows of death may have compassed him and the pains of hell gut hold upon him. But in coming to Jesus, he is “drawn,” as with the cords of love and the bands of a man. There are those who think that all is not right with a man unless there is something approaching convulsion in the bringing of him to God.
For myself, I entertain no manner of doubt that the great change is often accomplished thus. But the convulsion is not of the essence of the change. Often it is the sign of resistance and struggle against God, and has more to do with unbelief than with faith. Let us not limit God, or prescribe to Him, but accept His grace in whatever way it comes. (J. Culross, D. D.)

Jesus saw them following.

There are different causes of following one who is worthy of attention. A good man may be followed by an enemy from a desire to injure him; he may be followed in suspicion and doubt; he may be followed from mere curiosity; he may be followed in the hope of purely personal gain; he may be followed in loving devotedness. The following may be a good sign, or it may be an evil sign, on the part of those who follow. (H. C. Trumbull, D. D.)

Rabbi--The Jewish terms of honour for their religious teachers were three. These were, in ascending honour, Rabh, Rabbi, Rabban, the last term being given in cases only of the extremest rarity. As regards the relation of the rabbi to the people, the Sages advised every man: “Chose for thee a Master, and withdraw from doubt;” that is, Chose for yourself a rabbi who can solve the legal and casuistical questions which perplex you. Jesus was not a rabbi in the strict sense; but the title was given to Him in point of courtesy by those who would learn from Him. (A. F. Schaefer.)

What seek ye?--It is a blank cheque that He puts into their hands to fill up. It is the key of His treasure-house which He offers to us all, with the assured confidence that if we open it we shall find all that we need. Christ stands before us like some of those fountains erected at some great national festival, out of which pour for all the multitude every variety of draught which they desire, and each man that goes with his empty cup gets it filled with that which he wishes. “What seek ye?” Wisdom? You students, you thinkers, you young men that are fighting with intellectual difficulties, “What seek ye?” Truth? He gives us that. You others, “What seek ye?” Love, peace, victory, self-control, hope, anodyne for sorrow? Whatever you desire, you will find in Jesus Christ. The first words with which He broke the silence, when He spake to man as the Messias, were at once a searching question, probing their aims and purposes, and a gracious promise pledging Him to a task not beyond His power, however far beyond that of all others--even the task of giving to each man His heart’s desire. “What seek ye? “ “Seek, and ye shall fled.” (A. Maclaren, D. D.)

Where dwellest thou?--By this example we are taught from the first rudiment of the Church

1. That we ought to draw such a relish for Christ as will excite our desire for profit.

2. That we ought not to be satisfied with a mere passing look, but that we ought to seek Christ’s dwelling that He may receive us as guests. For there are many who smell the gospel at a distance only, and thus allow Christ suddenly to disappear, and all that they have learned concerning Him to pass away. (Calvin.)

Come and see

Investigation the way to Faith

I. THE INVESTIGATION BY WHICH CHRIST’S EARTHLY FOLLOWERS GAINED FAITH IN HIS MISSION. Invited by Christ, they spend many hours with Him, and come away convinced of His Messiahship; He had nothing to conceal. The more they know the clearer His glory. In this He is a contrast to most of the world’s heroes and an example to all teachers.

II. THE INVESTIGATION BY WHICH STUDENTS OF CHRIST’S BIOGRAPHY GAIN FAITH IN CHRIST’S CHARACTER, proving it to be

1. Original.

2. Beautiful.

3. Perfect.

III. THE INVESTIGATION BY WHICH STUDENTS OF HISTORY GAIN FAITH IN CHRIST’S INFLUENCE, proving its

1. Might.

2. Beneficence.

IV. THE INVESTIGATION BY WHICH INQUIRERS FOR PERSONAL SALVATION GAIN FAITH IN CHRIST HIMSELF. This faith can only be possessed by those who hold intelligent, devout, constant communion with Him. (Urijah R. Thomas.)

A loving invitation

At the beginning of the gospel Christ says, “Come and see;” at the close, “Come and dine.” The first is for babes in Christ, the second for strong men. The first is the beginning of spiritual life, the second a high after privilege, and the result of it. The first is the Gospel’s cry to those outside its pale, the second to those who have embraced it. Christ has nothing to conceal. Romanism may conceal its worship under the Latin tongue, difficult phraseology and polished periods may hide the teaching of professed protestants. We have here

I. AN ENCOURAGEMENT TO SINNERS. There are four ways by which persons are to “Come and see.”

1. By observation. Many persons are careless; they will consider the last new novel, but concerning Christ they have no curiosity.

2. By diligent study of Holy Scripture. The worst read book is the Bible. People read a verse or half a chapter and think they understand it. But they do not read Shakespeare in that way.

3. By hearing the Gospel. What do you come to God’s house for? To admire the eloquence of man? Go to the theatre or senate if that be your errand. To God’s house we should resort to learn to see for ourselves the Lord Jesus.

4. By believing. The best way of knowing about Christ is to try Him. The only way of knowing His power to forgive sins is to trust Him to forgive yours.

II. AN ADDRESS TO BEGINNERS IN THE SCHOOL OF CHRIST. We ought not to be satisfied with merely being saved. Our next business is to learn more of Christ.

1. For the understanding of doctrine.

2. For the fulfilment of promises.

3. For the ripening of experience.

III. THE CRY OF THE GOSPEL TO EVERY SINNER. It is more pleasing to use the eye than the ear. You can keep children as happy as birds in the air with a picture-book, when they would probably go to sleep if you were to talk to them. Christ bids us use the eye. What is there to see? Christ

1. Incarnate.

2. Crucified,

3. Risen. Come and see. (C. H. Spurgeon.)

Man inviting Christ to his dwelling

As He invited the disciples of John to see where He dwelt, so we should be able to invite Him to see where we dwell, and to look if there be in our habitations anything which betrays a spirit contrary to His. (J. Fawcett, M. A.)

The dwelling-place of Jesus

1. So humble and obscure that tradition, so industrious in marking every spot trodden by His blessed feet, fails to point it out.

2. In this lowly dwelling Christ first preached His gospel.

3. It was, the first sanctuary of the Christian faith. Where does Christ dwell now?

I. IN HEAVEN (Luc 24:51; Hébreux 10:12).

1. Then He is visible only to faith?

2. There He ever lives to make intercession.

II. IN HIS CHURCH (Exode 20:24; Matthieu 18:20).

1. There He is worshipped.

2. There we commune with Him.

III. IN THE HEARTS OF HIS FAITHFUL PEOPLE (Proverbes 23:26; Éphésiens 3:17).

1. In spite of their unworthiness.

2. In response to faith and love.

3. To animate hope. (John N. Norton.)

A memorable day

I. FOR JESUS. The first fruits of His redeeming work.

II. FOR JOHN. The beginning of a new life.

III. FOR THE CHURCH. The day of its foundation.

IV. FOR THE WORLD. A promise of its regeneration. Lesson; the importance of little things. (T. Whitelaw, D. D.)

Experience of Christ better than description of Him

An affecting scene occurred in the streets of Baltimore. Two little sisters were looking through a large store window at the toys within, and trying to describe what they saw to a little blind sister who was with them. They were exhausting their feeble powers of description to bring home to the mind of their blind companion what they saw, although she listened greedily. But, after all, they failed to present anything more than an imperfect representation. The gentleman who saw the circumstance said that it was extremely touching, that they tried hard to describe the collection in the store, but they could not do it. That is just like trying to tell you of Christ. We may exhaust our powers of description, but the effect will be very moderate. You must come and see His beauties with your own eyes.