John. Jey J. Kanagaraj

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John - Jey J. Kanagaraj


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next day after the Baptist unveiled who Jesus is, two of his disciples followed Jesus and came into fellowship with him. This initiates the dawn of the new covenant community around Jesus. The Baptist introduced Jesus, who was walking by, to these disciples saying, “Behold, the Lamb of God” (1:36). The name of one of the two is mentioned as Andrew, Simon Peter’s brother, but the name of the other is hidden (1:40). Their immediate response of following Jesus proves the convincing effect of the Baptist’s testimony, which enabled his disciples finally to accept Jesus as the Christ. In John’s Gospel, a genuine “seeing” of Jesus is often preceded by “hearing” about Jesus and followed by “believing” and “witnessing.”33 Jesus, on seeing the two walking behind him, questioned them, “What are you seeking?” (1:38). On the surface, Jesus’ question asks what they really want from him, but at a deeper level it means whether they are seeking the life that quench their spiritual thirst.34

      The Greek word emblepsas (“having looked at”) in 1:42 implies Jesus’ deep insight and inner perception into the life of Simon. Jesus had already known Peter by the name “Simon” and his father, John, for he foreknew each human being by name, background, and future destination (1:48; 2:24–25; 4:16–18; 13:38; 20:25, 27; 21:6). Simon will be called “Cephas” (petros in Greek), meaning “rock,” because at his meeting with Jesus, Simon must have perceived him as the Christ. By changing his name, Jesus hints at a change in Peter’s life and ministry thereafter.

      Philip immediately shared his conviction with Nathanael by witnessing, “We have found him . . .” Thus the circle of God’s new community became bigger by the addition of those who believed Jesus as the Christ and bore witness to him enthusiastically. Since the foundation of this new community is faith in Jesus as the Messiah, Jesus, in John, is revealed and confessed as the Messiah in the initial stage of his ministry, whereas in other Gospels it is divulged later (Matt 16:16, 20 par.).

      In his first encounter with Jesus, Nathanael confesses that Jesus is the “Son of God” and the “King of Israel” (1:49). His search of the Scriptures had led him to identify both titles as denoting the Messiah, who will subdue the enemies of Israel and establish his kingdom. That Christ will come as King in the family of David in order to rule over Israelites with justice and peace is an OT concept (Isa 11:1–5; 35:4; Zeph 3:14–17; Zech 9:9–10). Christ is also portrayed as the Son begotten by God (2 Sam 7:14; Ps 2:7). The messianic title “King of Israel,” in conjunction with “Son of God,” alludes to these OT passages.

      Nevertheless, Jesus questioned Nathanael’s faith, for he had believed in Jesus as the Christ only by seeing his supernatural knowledge (1:50; cf. 2:23–25; 12:37; 20:29). In John, believing in Jesus just by seeing his supernatural deeds causes only an embryonic faith, and genuine faith comes by hearing his words. After pointing out his faith as based on seeing, Jesus gives him a promise that he will see greater things than Jesus’ supernatural knowledge. This promise is given also for all Jesus’ followers, as the plural “you [will see]” in 1:51 shows.

      The community of disciples will see greater things throughout Jesus’ life and ministry. Jesus’ promise is introduced with his solemn declaration, “Truly, truly I say to you,” which appears twenty-five times in the Johnnine sayings of Jesus. This implies that Jesus pronounces a heavenly truth that is confirmed and unchangeable. He promises a vision that will be seen collectively by all those who believe in Jesus.

      God’s new community, emerged around Jesus, will


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