← Back to sermon library

Turn with me in your Bibles to 
John's gospel. We're in John chapter one. John 
chapter one. Our focus this morning will be 
on verses 35 to 51. So I'll pick up reading in verse 
35 in John one. Again, the next day, John stood 
with two of his disciples, and looking at Jesus as he walked, 
he said, Behold the Lamb of God. The two disciples heard him speak, 
and they followed Jesus. Then Jesus turned, and seeing 
them following, said to them, What do you seek? They said to 
him, Rabbi, which is to say when translated teacher, where are 
you staying? He said to them, come and see. 
They came and saw where he was staying and remained with him 
that day. Now it was about the 10th hour. 
One of the two who heard John speak and followed him was Andrew, 
Simon Peter's brother. He first found his own brother, 
Simon, and said to him, we have found the Messiah, which is translated 
the Christ. And he brought him to Jesus. 
Now, when Jesus looked at him, he said, you are Simon, the son 
of Jonah. You shall be called Cephas, which 
is translated a stone. The following day, Jesus wanted 
to go to Galilee, and he found Philip and said to him, follow 
me. Now, Philip was from Bethsaida, 
the city of Andrew and Peter. Philip found Nathanael and said 
to him, we have found him of whom Moses and the law and also 
the prophets wrote, Jesus of Nazareth, the son of Joseph. 
And Nathanael said to him, can anything good come out of Nazareth? 
Philip said to him, come and see. Jesus saw Nathanael coming 
toward him and said of him, behold, an Israelite indeed, in whom 
is no deceit. Nathanael said to him, how do 
you know me? Jesus answered and said to him, 
before Philip called you, when you were under the fig tree, 
I saw you. Nathanael answered and said to 
him, rabbi, you are the son of God, you are the king of Israel. 
Jesus answered and said to him, because I said to you, I saw 
you under the fig tree, do you believe? You will see greater 
things than these. And he said to him, most assuredly, 
I say to you, hereafter you shall see heaven open and the angels 
of God ascending and descending upon the son of man. Amen. Well, let us pray. Our Father, 
thank you for your word. Thank you for the gospel narratives 
concerning the life and the death and the resurrection of our Lord 
Jesus Christ. We pray for the ministry of the 
Holy Spirit now to guide us, to lead us, and to direct us, 
cause us to reflect upon this blessed Jesus Christ that the 
scripture so clearly sets forth in all of his offices and in 
all of his glory. As well, Father, we pray that 
you would give ears to hear and hearts to receive to those who 
have not tasted and seen that the Lord is good. And may today 
be the day of salvation. And may you be glorified as sinners 
come to confess Jesus Christ as Lord and Savior. Forgive us 
again for all sin and all that it does in terms of darkening 
our minds And we pray through Jesus Christ, our Lord. Amen. 
Well, as we have been considering John's gospel, if you go back 
just a bit, we see that the Apostle John starts his presentation 
with what we call the prologue, verses 1 to 18. Essentially, 
what he does is he deals with theology. He deals with Christ's 
relationship to the Father. In verse 1, he says that in the 
beginning was the Word, and the Word was with God, and the Word 
was God. So Jesus was with, or eternally 
with, the Father. He is distinct from the Father, 
and He is like the Father, the same substance, consubstantial 
as the Father. And so in many respects, John 
1, 1 to 18, gives us introduction, tells us something about this 
one, who will go and save his people from their sins. But then 
we moved on to the testimony of John the Baptist. So in verses 
19 to 34, both in a dispute with the religious leadership, and 
then in his own testimony, John as well introduces the great 
theme of the gospel, namely the Lord Jesus Christ. So as we come 
now to verses 35 to 51, we see the first disciples of Jesus. 
The emphasis moves from the public ministry of John the Baptist 
to the public ministry of the Lord Jesus Christ. And as we 
look, we want to notice in the first place the calling of John's 
disciples. John the Baptist disciples in 
verses 35 to 42. And then secondly, the calling 
of Philip and Nathanael in verses 43 to 51. So that's where we're 
going in the exposition. Let's look first at the calling 
of John the Baptist disciples in verses 35 to 42. Now, as we 
consider this, there is a sense where the disciples were called 
three times. First, by way of conversion, and that's what's 
going on here in John 1. As well, they're called into 
service. The synoptic writers give us 
that as well when Jesus says, come and I will make you fishers 
of men. And then they were designated 
as apostles. So there are three instances 
where these disciples are brought sort of to the preeminence in 
terms of conversion, calling into service, and then designated 
as apostles. But as we look at this calling 
of John the Baptist, notice again the setting. Verse 35, again 
the next day. If you go back to chapter 1 at 
verse 19, now this is the testimony of John when the Jews sent priests 
and Levites from Jerusalem to ask him, who are you? Then you 
look at verse 29, it says, the next day John saw Jesus coming 
toward him and said, behold the Lamb of God. And then again here 
in verse 35, again the next day, and then in verse 43, the following 
day. So the first four days in the 
public ministry of our Lord Jesus Christ. Now in terms of the actual 
setting, they're still on the east side of the River Jordan. 
Remember that John functions in accordance with, or rather 
as the subject of Isaiah's prophecy. He is the voice of one crying 
in the wilderness, make straight the way of Yahweh, make straight 
the way of the Lord. And so that's the setting. John 
the Baptist is with his disciples. They are out in the wilderness. 
And then notice at verse 35 again, John stood with two of his disciples. 
One of them will not be mentioned by name. The other one is Andrew. So there are two here, and then 
Simon Peter is fetched by his brother, Andrew. But in this 
place, we don't see the identification of the second disciple. Most 
commentators take this as a reference to John the Apostle. So John 
the Apostle was one of the disciples of John the Baptist. He there 
is at the east side of the River Jordan. And now we see this passing 
of the baton, as it were, in redemptive history from the Baptist 
to the one that he was proclaiming. Notice his declaration in verse 
36. And looking at Jesus as he walked, 
he said, Behold the Lamb of God. He's already said that in verse 
29. Verse 29, however, he was on the east side of the River 
Jordan. He's functioning as that voice crying in the wilderness. 
And now Jesus has come on the scene. He is coming to him. And 
so the Baptist says, behold the Lamb of God who takes away the 
sin of the world. I think it is interesting that 
here Jesus is passing by. I think it is simply a movement 
in redemptive history. The voice was not the end. It 
wasn't the case that these disciples should remain with John the Baptist. This was the inevitable result 
of John the Baptist's ministry. So he reiterates that blessed 
statement. He repeats that wonderful statement, 
behold the Lamb of God. It's a statement that bears often 
repetition. It's a statement that highlights 
the chief function of the Savior. And it is a statement that again 
shows the fulfillment in terms of redemptive history. All that 
the Old Testament said in terms of the blood of bulls and goats, 
they pointed forward to the Lamb of God who takes away the sin 
of the world. After that first promise in Genesis 
chapter 3, we see scripture move forward, developing, amplifying, 
explicating, and sounding the alarm concerning that one who 
was promised in Genesis 3.15, that seed of the woman that would 
crush the serpent. You see in Genesis chapter 22, 
when Abraham is told to take his son, his only son, the son 
whom he loves, up to Mount Moriah, and to offer him there as sacrifice. 
Isaac says, we have everything but the sacrifice. And Abraham 
says, the Lord will provide. When the angel stays Abraham's 
hand, we see that ram caught in the thicket. We see that that 
ram is offered up instead of Isaac. So all of this converges 
at the time that now Jesus has come. The Word became flesh and 
dwelt among us, and we beheld His glory, the glory as of the 
only begotten of the Father, full of grace and truth. And 
the chief function in terms of His coming is on redemption. Behold the Lamb of God. Now notice 
the invitation with reference to the disciples in verses 37 
to 39. So verse 36, looking at Jesus 
as he walked, the Baptist says, behold, the Lamb of God. Verse 
37 says, the two disciples heard him, John the Baptist speak, 
and they followed Jesus. Then Jesus turned and seeing 
them following, said to them, what do you see? They said to 
him, Rabbi, which is to say, when translated teacher, Where 
are you staying? And he said to them, come and 
see. Again, if we've been reading properly and we've been thinking 
through this properly, the fact that the one who was in the beginning 
with God, the one who is distinct from God, and the one who is 
consubstantial with God, calls upon sinners and says, come and 
see where I am staying. It underscores the mercy, the 
grace, the kindness, the blessedness of this Savior. And that's all 
throughout this passage. I've got to tell you and confess, 
for anybody that's here this morning that doesn't know Jesus 
Christ as Lord and Savior, I've been praying and hoping that 
you'll pay attention. Not just me, I think a lot of 
people in our church pray that very same thing. We pray that 
the Spirit comes on the Lord's day, so that as the gospel goes 
forth, sinners don't sit there and reject and rebel and think 
about lunch and think about what they're going to do tomorrow 
and think about their future plans, but rather they take heed 
to the preaching of God's holy word. so that the spirit working 
in their heart will bring them to that place that we see happens 
with Andrew, that we see happens with Simon Peter, that we see 
happens with Philip and Nathaniel. These were sinners. These weren't 
upright men. These weren't perfect men. These 
weren't men that God said, oh, they're wonderful individuals. 
I'm gonna allow them into my kingdom because they're so upright. 
That's not it at all. They were sinners saved by grace, 
and that same grace is available today in the preaching of God's 
Word. Christ is not emptied. Christ 
is not devoid. Christ is not powerless. The 
apostle says in Hebrews 7 that he saves to the uttermost all 
who draw nigh unto God through him. There's nothing better than 
being saved. There's nothing better than being 
found. There's nothing better than being 
forgiven. There's nothing better than to 
know that when you ultimately pass from this life, you enter 
into the presence of God most high in what the hymn writer 
called Emmanuel's land. So pay attention and look at 
the work of the Savior. Notice that he doesn't go about 
resisting people. He's not a running back with 
the ball in one arm and a stiff arm out there to knock everybody 
down. Sinners come to him. Sinners 
have access to him. Sinners have freedom in and through 
him. And that's the emphasis in these 
first disciples. Notice, they heard him and followed. The Baptist isn't upset about 
this. John the Baptist doesn't say, 
well, I can't believe Andrew and this other man, most likely 
John, are going to leave from attending to me. The voice was 
a means. the end was the Lamb of God. 
Now that the Lamb of God is here, John's ministry is fulfilled. 
So that when those disciples leave from John the Baptist and 
follow the Lamb of God, John the Baptist isn't getting out 
his roster and saying, oh, you're dead to me now, you're dead to 
me, you're dead to me, no. He's thrilled. This is the purpose. This is his function. This is 
what he was intended to do by God most high. But then notice 
these disciples express their desire for information. Verse 
37, then two disciples heard him speak and they followed Jesus. Then Jesus turned and seeking 
them, following, said to them, what do you see? Before we look 
at their expression, think about that for just a moment. Look 
at the wisdom of our Savior. What do you see? What is it that 
you want when you come to Jesus? Some people want money. You know, 
guys like Benny Hinn and Kenneth Copeland, they've capitalized 
on that. What's the other weirdo in Texas with the gleaming teeth 
and the perfect hair? Oh, Joel Osteen, yeah. These 
people profit, their profit's a profit. They capitalize on 
this longing of man to get stuff from Jesus. I think Jesus' question 
here is very appropriate. What do you seek? There's a lot 
of people seeking temporal benefit. There's a lot of people seeking 
ethical instruction. We want to know some wise words 
on how we are to live. But the persons for whom Jesus 
comes, those persons who were by God chosen for salvation, 
see him in that chief function as Lamb of God. The Jews seek 
after signs, the Greeks seek after wisdom, but we preach Christ 
and Him what? crucified. Not as one who provides 
temporally for everybody who comes to him, though he does, 
he's good that way. Not that he provides ethical 
instruction for everyone that comes to him, though he does, 
he's good that way. But we come to him for his life, 
his death, and his resurrection. We come to him as the Lamb of 
God. We come to him as the one who 
answers to the biggest problem we face. And it's not temporal 
issues. It's not even a lack of ethical 
instruction. It's our rebellion against God. It's God's enmity 
toward us. It is the fact that there is 
a breach between us and heaven. And if we, by God's grace, don't 
believe the gospel, we're going to end up in hell. That's simply 
the reality of it. And so he asks them, what do 
you seek? Now notice what they say. Verse 
37, I'm sorry, verse 38. What do you seek? They said to 
him, Rabbi, which is to say when translated, teacher, where are 
you staying? So the two men answer his question. 
They're not evading it. He says, what do you see? And 
they answer, where are you staying? That's not evasion. That is commitment. Where are you staying? Because 
we're going to follow you there, and we're going to stay there 
with you as well. These men, by God's grace, had 
come out of darkness into marvelous light. heard the preaching of 
the Baptist, they now see the Lamb of God, and by grace they 
want to follow Him as His disciples. And then notice what Jesus says 
to them in verse 39. He said to them, come and see. That's amazing, isn't it? Just think about the gospel. 
See, there's people out there that get irritated with God's 
plan of salvation. There's people that would hear 
the reading of Ephesians 1 or hear a brief exposition of it 
and say, well, that's not fair that God chooses. That's not 
fair that God elects. That's not fair that God predestines. Who are you, oh man, to reply 
against God? You have issues. I have issues. We've got big problems. We are 
rebels in God's moral order. The fact that God has chosen 
one is most amazing, but that he chooses a great multitude 
that no man can number from every tribe, tongue, people, and nation 
ought to shut our mouths into eternity. But again, it doesn't. 
We continue to run off at the mouth and impugn the goodness 
of God. No, that's not our position. 
It's like the prophet Ezekiel. In the days of the prophet Ezekiel, 
God indicts the nation of Israel. He says, the children of Israel 
are saying, the way of Yahweh is not fair. And then God says through the 
prophet, it is their way that's not fair. They're rebels, they're 
transgressors, they're lackers of conformity unto my law. Who 
are you to think that you are the arbiter of what is fair in 
God's moral universe? In this particular nation, we 
murder babies. In this particular nation, we 
murder old people. In this particular nation, we 
murder people who have mental illness. In this particular nation, 
we have completely and utterly disregarded the Sixth Commandment, 
and yet collectively as a people, we want to call into question 
the righteousness and the justice of God? Who are we? Who do we 
think we are? We're proud and we're arrogant, 
and we need to humble ourselves under the mighty hand of God, 
that in His time He would lift us up. But back to the text, 
the fact that this one described in verses 1 to 18, no one has 
seen God at any time, but the only begotten Son, who is in 
the bosom of the Father, He has declared Him. This position of 
intimacy, this position of consubstantiality with the Father. And yet when 
he assumes our humanity, when the word becomes flesh, when 
he dwells among us, he doesn't keep us at arm's distance. He 
doesn't drive us off. He doesn't say no. But when these 
disciples say, where are you going? And he says, come and 
see. It is a blessed invitation on 
the part of the Savior given to these men. And then notice 
what it says in verse 39. They came and saw where he was 
staying and remained with him that day. Now it was about the 
10th hour. 10th hour, Jewish reckoning, it would have been 
4 p.m. But think about that. They remained with him. That's 
one of the themes of John's gospel. That's one of the emphases that 
comes out a lot in the upper room discourse. This idea of 
believing on the Lord Jesus Christ and remaining with him. It's 
a wonderful statement concerning communion with the blessed Christ 
that we have as a result of the gospel. See, God made us upright, 
but we sought out many devices. But why did God make us? it was 
to worship Him, it was to glorify Him, it was to honor Him, it 
was to commune with Him. Remember in that pre-fall setting 
with reference to the garden, God comes to them in the cool 
of the day. Why? To yell at them, to to beat 
them, to browbeat them? No, he comes to them to commune 
with them. This is an emphasis throughout 
scripture. In fact, Adam's job in the garden 
wasn't first and foremost as a farmer. Adam's job in the garden 
was as a priest. He was a priest given that blessed 
privilege of mediating God's blessings to the created order. 
Of course, Adam sacrifices that through his own sinfulness, but 
you see this emphasis from Genesis 3 all the way to Revelation 22 
on God's dwelling with his people. Isn't this one of the chief features 
of the covenant blessings of God? I will be their God and 
they shall be my people. I know it seems zany, brethren, 
but those who've been conquered by sovereign grace want to be 
with their Savior. They want to be with Christ. 
They want to commune with the Lord. They want to do so in private. 
They want to do so in family. They want to do so in public 
at the worship of God on the Lord's day. We come to the Father 
through the Son in the power of the Holy Spirit. They came 
and saw where he was staying and remained with him that day. 
Now it was about the 10th hour. Now notice what happens. Well, 
before that, notice what happens. They took seriously verse 14 
in the prologue, didn't they? The Word became flesh and dwelt 
among us, and we beheld His glory, the glory as of the only begotten 
of the Father, full of grace and truth. Why did they remain 
with Him all day? So they could behold His glory, 
so they could be in His presence, so they could know the nearness 
of God as their good. See, again, this is one of the 
chief boons of our religion, that Christ loved me, Paul says, 
and gave himself for me, this blessed privilege that the saints 
of Christ have to commune with their God. We are brought nigh 
through his precious blood. Now notice, in terms of identification, 
who are these disciples? Verse 40, one of the two who 
heard John speak and followed him was Andrew, Simon Peter's 
brother. Notice how Andrew is identified. 
He's Simon Peter's brother. That indicates that by the time 
of the writing of the fourth gospel, Simon Peter was already 
more popular than his brother Andrew. We know that Simon Peter 
emerges on the day of Pentecost. He is that first among equals 
to preach that wonderful sermon when all the peoples of all the 
nations are gathered together on the day of Pentecost. So the 
identification of Andrew as Simon Peter's brother indicates that 
at the time of the writing, Peter was more well-known. Now, Andrew 
will go on to be an apostle, but notice what Andrew does. Verse 41, he first found his 
own brother, Simon. What happened when God saved 
you? Think about it for a moment. Wasn't it this desire to go grab 
somebody else, maybe not physically, and bring them to the Savior? 
Weren't you like that pearl merchant who found that pearl of greatest 
price and wanted to go tell everybody about it? That's what sinners 
do when, by God's grace, they believe. They become hopeful 
spreaders of grace. He that winneth souls, Solomon 
says, is wise. It ought not to surprise us that 
when Andrew comes to the Savior, he now goes after his brother 
to bring him to the Savior. There's a great pattern for soul 
winners in this particular passage. And notice how Andrew does it. 
He doesn't guilt him, he doesn't manipulate him, he doesn't browbeat 
him, he doesn't threaten to torture him, he doesn't threaten to gun 
him down, but rather he brings him to Christ. What's the emphasis 
there for us as soul winners? Bring them to Christ. Open the 
scriptures with them. Show them Messiah as the Bible 
sets him forth. Bring him to a church where the 
gospel is actually preached, not to those places where health, 
wealth, and prosperity obtain. So the activity of Andrew is 
he first found his own brother Simon, and then he brings him 
to the Lord Jesus Christ. Notice verse 41, he first found 
his own brother Simon and said to him, we have found the Messiah, 
which is translated the Christ. John does that for us. He'll 
translate Hebrew words into Greek. And when we read Messiah, which 
is the Hebrew word translated as Christ in Greek, both of them 
mean the anointed one. And as we've rehearsed on many 
occasions, the anointed one is our Lord Jesus Christ. And so 
what Andrew does is he says to Simon Peter, we have found him. We have set eyes upon him. He 
is now upon us. All of the preaching of John 
the Baptist has made straight the way of Yahweh. He is with 
us now. So he brings Simon Peter to Jesus, 
and then notice what happens. He brought him to Jesus, verse 
42. Now, when Jesus looked at him, 
he said, you are Simon, the son of Jonah, you shall be called 
Cephas, which is translated a stone. Now, as I said, the identification 
of Jesus here as Messiah, but then he brings Peter to Messiah, 
and then Jesus names Peter. That might seem a bit odd to 
us until we think back to Matthew chapter 16. You are Peter, and 
on this rock, I will build my church. Well, that's amplified 
or explained. Here, it's simply declared. And 
I think the point here is not the significance for Peter, but 
it's the significance of Jesus. See, it involved royalty to name 
another person. You see that with Pharaoh in 
2 Kings 23, and you see that with the king of Babylon in 2 
Kings 24. These authority figures renamed 
other persons. You see it when God meets with 
Jacob and changes his name to Israel. So Jesus here isn't necessarily 
declaring or giving us the significance of why Peter is called a stone. 
He'll do that in Matthew 16, but he's showing his royal authority 
to rename him. And as well, he is speaking prophetically. Remember, Jesus is a blessed 
prophet in addition to priest and king. And so he speaks prophetically 
concerning Simon Peter's significance in the renaming of him. So again, 
the emphasis isn't so much on what it is for Peter, but the 
emphasis is upon the public ministry of Jesus. Now let's look secondly, 
broadly, at the calling of Philip and Nathanael. So what we've 
learned so far is that as sinners, saved by grace, We are at least 
invited to consider what ought to be a reflex action on our 
part, bringing others to Jesus. I understand, brethren, not everybody's 
going to go door to door. Everybody's not going to knock 
on doors. Everybody's not going to go stand in the city square 
and open up their Bible and preach the gospel to every comer by. 
I get that. But the idea is simple, that 
when we have received grace, when we are those who have been 
conquered by grace, we should be purveyors of that grace as 
well, propagators of it, tellers of it, declarers of it. In whatsoever 
way, God gives us ability. So again, you can't say, well, 
I've never had it in me to go downtown and preach. Have you 
ever had it in you to write a letter to your mother? Have you ever 
had it in you to tell your son, look unto the Lord Jesus Christ? 
Have you ever had it in you to grab somebody by the hand, as 
it were, and invite them into a church where the gospel is 
actually proclaimed? See, when we receive grace, we 
want to tell others of grace. Amazing grace, how sweet the 
sound that saved a wretch like me. I once was lost, but now 
I'm found, was blind, but now I see. You know the story of 
John Newton, again, not an upright man, not a godly man, not a good 
man, but a conquered man. And when that man is conquered 
by sovereign grace, he takes pen to paper and he celebrates 
it. I mean, non-Christians know amazing 
grace. What a wonderful thing that God 
has used in the history of the world, not just the church for 
the benefit of all of us who love to sing and rehearse that 
praise, but for those who don't even know Christ. They nevertheless 
have heard amazing grace. Why? Because John Newton, like 
Andrew, grabbed as many people as he could and brought them 
to see Jesus. Now look at the calling of Philip 
and Nathaniel. In the first place, note the 
call of Philip in verses 43 and 44. The following day, Jesus wanted to go to Galilee 
and he found Philip and said to him, follow me. Notice the 
shift there. Notice the conspicuous shift. 
It's not the Baptist testifying. It's not the voice of one crying 
in the wilderness to make straight the way of Yahweh. But now it's 
him. It is the Lamb of God. He takes 
the initiative. Later on in Luke's gospel, Luke 
19, at the foot of that tree, when he looks up to Zacchaeus, 
he defines his mission and ministry this way, I have come to seek 
and to save that which was lost. Here he comes after Philip. Again, 
not with guns blazing, but with grace offered. So verse 43, the 
following day, Jesus wanted to go to Galilee and he found Philip 
and said to him, follow me. Now notice something intriguing. 
Philip followed him. Didn't he? Philip didn't say, 
well, you know, Lord, I've got to wait. Well, you know, Lord, 
it's holy. It's pious to not be rash. You know, God, it's just the 
best way of wisdom to sit around for another year. And if I feel 
it, then I'll come. The emphasis in the call narratives 
in the gospels are on an immediate response. Matthew chapter 9, 
Jesus walks by Matthew's tax office and Jesus says to Matthew, 
follow me. He left all and followed him. 
He didn't say, well, the minister told me it was rash. He didn't say, the minister told 
me waiting and patient was the way to go. That's just wrong. 
When Jesus says, follow me, you know what the legitimate option 
is? Follow Him. He is the God of heaven and earth. 
He is the one who is enthroned far above all princes and powers, 
far above all dominion, far above everything in this age and in 
the age to come. Don't try to rationalize or reason 
yourself out of following the Lamb of God. In fact, in Revelation 
chapter 14, this is the description given of the Lamb's fair army 
on Zion. It says specifically that they 
follow the Lamb. These are the ones who follow 
the Lamb wherever He goes. Andrew's called, he follows. 
Simon Peter comes to him, he follows. Philip is called, he 
follows. Nathaniel will be called, Nathaniel 
follows. You get the theme there? If you're 
not a believer in Christ today, I wanna disavow you, I wanna 
try to cast away this false notion that the rest of us are going 
to heaven because we figured it out. The rest of us are going 
to heaven because we're good. The rest of us are going to heaven 
because we're virtuous. That's not it at all. Trust me, 
I'm one of us. wretched, vile, guilty, deserving 
of damnation and hell and fury and wrath. It's grace alone, 
through faith alone, in Christ alone. That's the way of access 
to the Father. That's the means of approach 
for guilty sinners. It is to follow Jesus. And the 
text doesn't leave us doubting or wondering. Preachers talk 
about this, follow Jesus, see Jesus, know Jesus, recognize 
Jesus. All of that is metaphorical for 
believe on Jesus. Look at verse 50, getting a bit 
ahead of ourselves. Notice, because I said to you, 
I saw you under the fig tree, do you, notice the emphasis, 
do you believe? Not do you see, not do you know, 
not do you have you ponder, it's do you believe. The way of access, 
the way of appropriation, the way to receive the gifts that 
God gives through Jesus Christ is faith. Believe on him and 
you shall be saved. That's why in the apostolic preaching, 
that was the emphasis. It's not moral reform, it's not 
clean up your act, it's not try a little harder, it's not get 
a little better. If you do that, you will do that 
on your way to hell. The way of escape is through 
the blood of our Lord Jesus Christ. Philip hears that word and Philip 
by grace follows him. Now notice what Philip does, 
having heard and having followed. Verse 44, now Philip was from 
Bethsaida, the city of Andrew and Peter. Philip found Nathanael 
and said to him, we have found him of whom Moses in the law 
and also the prophets wrote, Jesus of Nazareth, the son of 
Joseph. So again, what does Philip do? 
Philip saved. So does Philip now just say, 
well, I'm saved. That's great. I love it. It's awesome. It's 
the best thing I've ever had. No, he goes after Nathanael. 
He goes to Nathanael and he says, look, we found the one that Moses 
and all the prophets wrote concerning. Notice that recurring theme of 
fulfillment. Everything that was purposed 
of Christ is fulfilled by Christ. Everything that Moses wrote concerning 
Jesus, everything that the prophets wrote concerning Jesus, which 
according to Jesus is everything they wrote, does come to pass 
and fruition and fulfillment in the life and the ministry 
of our Lord Jesus Christ. So verse 44, Philip was from 
Bethsaida, city of Andrew and Peter. Philip found Nathanael 
and said to him, we have found him of whom Moses and the law 
and also the prophets wrote. Jesus of Nazareth, the son of 
Joseph. Now some people stumble there, 
Jesus of Nazareth, he was born in Bethlehem, of course he was, 
but he was raised in Nazareth and people knew that. He was 
the son of God, of course he was, but according to his humanity, 
he's the son of Joseph. So everything that Philip says 
there is historically accurate. Everything that Philip says there 
is absolutely positively true. Everything that Philip brings 
to bear upon Nathanael is what the prophets and what Moses spoke 
about. Now notice Nathanael's response, 
kind of enigmatic, kind of puzzling. Notice in verse 46, Nathanael 
said to him, can any good thing come out of Nazareth? In the 
first place, this just may reflect some confusion. He knew Micah 
2 or 5.2. He knew that it was Bethlehem, 
Ephrathah, wherein the Messiah would be born. Perhaps there's 
a note of derision in there as well. Can anything good come 
out of Nazareth? Kind of like a New Yorker talking 
about Eastern Kentucky. Can anything good come out of 
Kentucky? There might've been a little bit of that. But as 
well, notice what he is doing. He is basically presenting questions. And I love the way that Philip 
deals with his questions. So you're gonna get that, aren't 
you? When you present the gospel. People ask questions, don't they? 
Do you hit them? Do you beat them? Do you kick 
them? Do you say, how dare you question 
me? No, you answer their questions. But Philip here is the paradigm 
for how we should answer questions. Look at what Philip says, probably 
hearing it in his own heart in terms of reminiscing what the 
Savior said to him. Can anything good come out of 
Nazareth? Philip said to him, come and see. In other words, 
brethren, the truth has nothing to hide. So if Jehovah's Witnesses 
come to your door and they try to hand you stuff, great. Take 
it or not. It's not good stuff. But if you 
try to hand them stuff, it's like you're trying to hand them 
the Rona. It's like you're trying to hand them, you know, death 
on a platter. They won't take it. Why? Because 
they've got stuff to hide. The Watchtower Society tells 
them, oh, you can't read that stuff. Brethren, the truth has 
nothing to hide. You see that in the scripture. 
Philip doesn't say, well, you shouldn't ask such questions. 
You should just knuckle under. You should just submit. No, come 
and see. You should never be afraid to 
tell somebody, come and see. You should never be afraid to 
tell somebody, come to church. You should never be afraid to 
tell somebody, read the Bible, investigate it for yourself. 
Don't shrink back. Don't try to hide. Don't try 
to cover it up. Don't try to say, and if you don't know something, 
that's okay. God is omnipotent, omniscient, 
omnipresent. You're not. If you don't have 
the answer, that's okay, I don't have the answer. But I know who 
does, and point them to the Scriptures. A.W. Pink mentions this, or comments 
this here, I think very well. He says, the one who seeks to 
win souls must expect to be met with objections. You know that, 
right? You're all kind of looking at 
me. Maybe there's a haze. Maybe we need to turn the fans 
on, fire up that AC a little bit. Too much warmth is never 
a good thing in preaching. As Spurgeon said, the next best 
thing to the Holy Spirit in the heart is oxygen to the brain. We need to think. We need to 
process information. He says, the one who seeks to 
win souls must expect to be met with objections. Many a sinner 
is hiding behind queries and quibbles. "'How then shall we 
meet them?' learned from Philip. All that he said to Nathanael 
in reply to his question was, "'Come and see.'" He invited 
his brother to come and put Christ to the test for himself. This 
is the wise way. Do not be turned aside by the 
objections of the one to whom you are speaking, but continue 
to press upon him the claims of Christ, and then trust God 
to bless his own word in his own good time. That's good horse 
sense. That's good counsel. That's what 
we should take from this. That's what we should do in the 
future. Don't be afraid to invite people 
to come and see for themselves. The scriptures are blessed. The 
scriptures are glorious. The scriptures don't need us 
to protect them. The scriptures rather are the 
word of the living and the true God. And we should never ever 
be afraid of people investigating them for themselves. In fact, 
that ought to be a goal. Now, notice Jesus' response to 
this statement. Can anything good come out of 
Nazareth? What does Jesus say? What are 
you talking about? I came out of Nazareth. No, that's 
not what he says. Look at what Jesus says. Jesus 
saw Nathanael coming toward him and he said of him, Behold, an 
Israelite indeed, in whom is no deceit. That's a true statement 
that Jesus gives. It isn't derisive. It isn't, 
you know, putting him down. It's not insulting. It's not 
a confession that Nathanael was without sin. It's not a confession 
that Nathanael was perfect. It's not a confession that Nathanael 
was the best guy that ever lived. But it was nevertheless a true 
statement concerning what? Concerning Nathanael's character. See, up to this point, we have 
no evidence that Jesus had met Simon Peter, and yet he tells 
him, you are Simon, son of Jonah. You are going to be called Cephas. Do we ever stop to think, how 
does he know that? Because he's Christ, he's omniscient. The same thing with Nathanael. 
He knows that this is an Israelite in whom there is no deceit. This 
is an accurate assessment of this man. What does that indicate? 
Jesus knows his character. Now notice what it goes on to 
say in terms of the emphasis. Nathanael said to him, how do 
you know me? See, as far as we know, Nathanael's 
saying, you got something right concerning me. And again, we 
shouldn't take this as Nathanael's proud and Nathanael's arrogant 
and all he should have said was, oh no, I'm a wretch and therefore 
there's only deceit in my heart. That's not what he says. As far 
as the law is concerned, as far as an upright man in Israel is 
concerned, Nathanael fit that bill of goods. And so now he 
says to Jesus, how do you know me? Then it says in verse 48, 
Jesus answered and said to him, before Philip called you, when 
you were under the fig tree, I saw you. Now there are two 
things here that ought to encourage or rather help us in terms of 
Nathanael's response. In addition to Jesus knowing 
the character of Nathanael, he also knew that Philip called 
him. How did he know that? Again, 
the text doesn't tell us, but we have no indication that Philip 
said, hey, hang on here right for a moment, Lord, I'm going 
to go get my brother, my friend Nathanael. But then he says, 
when you were under the fig tree, I saw you. Now, when we see Philip 
or Nathanael's response, we ought to conclude that Nathanael isn't 
amazed at the physical eyesight of our Lord Jesus Christ. It 
wasn't because Jesus had 20-20 vision and could see past, you 
know, mountains and stones and see this fig tree where Nathanael 
happened to be standing. No, Jesus knew it because of 
who Jesus And so Nathanael starts to make that connection now and 
Nathanael sees it for himself. Notice verse 48, Nathanael said 
to him, how do you know me? Jesus answered and said to him, 
before Philip called you, when you were under the fig tree, 
I saw you. Nathanael answered and said to 
him, rabbi, you are the son of God, you are the king of Israel. Again, he's not saying, you've 
got the best eyesight I've ever seen. I was under that fig tree, 
I was a long way away and you were able to see me. You don't 
evoke a confession of you are the Son of God and the King of 
Israel based on good physical eyesight, but you evoke that 
response because you are the Son of God and the King of Israel. So Nathanael confesses properly 
what is true of Jesus. Was Messiah destined to be the 
Son of God? Yes! 2 Samuel 7, 14, the Davidic 
Covenant. Psalm 2, 7, Messiah was to be 
the Son of God. But I think that Nathanael speaks 
better than that here. Remember, this is not an isolated 
context. We've got the prologue telling 
us that Jesus is the son of God. We've got the testimony of John 
the Baptist, which crescendos in verse 34 with this testimony 
that Jesus is the son of God. It ought to not surprise us that 
one of the first disciples makes the same statement that Jesus 
is the son of God. When you compare the end of the 
Gospel record in chapter 20 and you hear Thomas say, my Lord 
and my God, you start to get this idea that John the Apostle 
wants you to understand that in the beginning was the Word 
and the Word was with God and the Word was God. John Gill describes 
the way of the meaning behind Nathaniel's statement, you are 
the son of God. He says, it's not by creation, 
it's not by adoption, not by incarnation, resurrection, nor 
office as mediator, but by nature, as being of the same essence, 
and possessed of the same perfections God is, and of which he was convinced 
by the instance he gave of his omniscience. In other words, 
the fact that Jesus knew these things about Nathanael underscores 
that Jesus is omniscient. That is the prerogative of deity, 
divinity. And so when Nathanael confesses 
here that thou art the son of God, he is speaking again in 
terms that the later creeds and confessions would pick up. Not 
to say this is what it was, but to recognize what it was. And 
then notice what we have on the heel, well, the king of Israel 
was the Messiah destined to be the king of Israel. Yes, Zechariah 
the prophet, Zechariah chapter 9. The king rides into the city 
of Jerusalem on the back of a donkey. Now notice, he goes on, or Jesus' 
response to this, we're coming to a conclusion. Jesus answered 
and said to him, because I said to you, I saw you under the fig 
tree, do you believe you will see greater things than these? 
Now that's an interesting statement. Greater things, I would say, 
are the life and the death and the resurrection of our Lord 
Jesus Christ. So Jesus is arguing from the 
lesser to the greater. Because you know that I saw you 
under the fig tree, you will see greater things than these. 
In other words, as a disciple of Jesus, as you see him teach, 
as you hear him preach, as you see him do miracles, as you see 
him go to the cross, as you see him come out of the tomb, these 
are the greater things. In fact, what Jesus is saying 
is something I'm sure you and I have said before. You ain't 
seen nothing yet. It's going to get a whole lot 
more glorious than me having identified Nathanael under the 
fig tree. Now notice how he affirms this 
or he confirms this. He goes back in redemptive history 
to Genesis chapter 28 to Jacob's ladder. Look at what he says 
in verse 51. He said to him, most assuredly, 
I say to you hereafter, you shall see heaven open and the angels 
of God ascending and descending upon the son of man. Before we 
look at the actual content of the statement, look at those 
two words, most assuredly. You've heard those words before. 
Amen. Amen. One commentator, Edward 
Klink, makes this observation. It was used to indicate one's 
consent or assent to words uttered by someone else. And brethren, 
there's evidence that they were used in the context of public 
worship. In other words, to say an amen 
in the midst of a church service is absolutely positively okay. To say amen after someone finishes 
a public prayer is absolutely positively okay. In fact, I think 
the weight of the evidence that we have would indicate that more 
people rather than less people participated in the saying of 
the amen. Back to Klink. The commentator. It was used to indicate one's 
consent or assent to words uttered by someone else. The use of the 
term by Jesus to introduce his own speech is unique. There is 
no known Jewish use by a person introducing his own statement, 
for it was always used to affirm the statement of another. But 
what we know of Jesus, this rings true, right? Remember how at 
the end of the Sermon on the Mount, the people were astonished 
at his teaching. Why? Because he taught them as 
one having authority and not as one of the scribes. So when 
Jesus says, amen, amen, concerning his declarations, concerning 
his statements, it is telling us something of his authority, 
but as well, it is telling us that we really need to pay attention. 
Not that we don't need to pay attention to every time he doesn't 
use that formula, amen, amen. But notice what he does. I say 
to you hereafter, you shall see heaven opened and the angels 
of God ascending and descending upon the son of man. I mentioned 
Jacob's ladder, Genesis chapter 28. I think I argued there when 
we went through Genesis, this is where Jacob was converted. 
This was the place that he called the house of God. That's the 
word Bethel. This is the place where he saw 
the gate of heaven. This is a significant place in 
redemptive history. Most commentators back in Genesis 
chapter 28 say that the vision that Jacob receives is both providential 
and prophetic. In God's providence, he wants 
to communicate to Jacob that he's got him, that he's going 
to protect him, that he's going to watch over him. But prophetically, 
it is pointing to the unique link between heaven and earth. 
pointing prophetically to that gate of heaven, pointing prophetically 
to that one in whom there is salvation. In fact, as Matthew 
Poole says, commenting on Jacob's ladder, mystically, and so it 
represents Christ by whom heaven and earth are united, who is 
called the way to heaven, which this ladder was, who as head 
of angels is perpetually sending them forth either to God or from 
God to minister to the heirs of salvation. And this explication 
or accommodation of this vision is warranted by our Savior himself. Again, Genesis 28, 12. Then Jacob 
dreamed, and behold, a ladder was set up on the earth, and 
its top reached to heaven. And there the angels of God were 
ascending and descending on it. Genesis 28, 17. He was afraid 
and said, how awesome is this place. This is none other than 
the house of God. And this is the gate of heaven. 
Look at what Jesus says. You shall see heaven open. Who 
opens heaven? The prologues told us no one 
has seen God at any time, but the only begotten son who is 
in the bosom of the father. He is what? He has declared him. What does that mean? He's opened 
heaven. We get to see God now. This is 
why I'm in the upper room. When Philip asks, how do we know 
the Father? How do we distinguish between 
you and the Father? He says, if you've seen me, you've seen 
the Father. Christ is the one who opens heaven. Christ is the 
link between heaven and earth. Christ is the one who will engage 
in the greater things, in terms of fulfillment of prophecy, in 
terms of His mission as the Lamb of God. It is Christ as Christ 
that does and engages in these greater things. And then notice 
how Jesus identifies himself at the end of verse 51. This 
is part and parcel of all that has gone before us to introduce 
to us the one who saves his people from their sins. You will see 
the angels of God ascending and descending upon who? Upon the 
Son of Man. See, most often we read that 
identifier, the favored one by our Lord of Himself, and we think 
according to His humanity. Interestingly, that phrase, Son 
of Man, harkens back to Daniel 7, verses 13 and 14. And what 
we ought to see is Son of God in power, Son of God in glory. When Jesus uses this convention 
concerning himself, not always, but a lot of times, he is underscoring 
his dignity as the one sent by the Father, as one who shares 
or has rather the same essence as the Father. Remember, when 
the high priest adjure him under God at the trial before the Sanhedrin, 
he tells them, you will see the son of man coming on the clouds 
with power. What's the response of the high 
priest? He rips his garments. He says, 
we have no further need of witnesses. This man has blasphemed. He understood 
the significance of the title and we should as well. So in 
the conclusion of John 1, what the author is doing, not only 
through his own writing in verses 1 to 18, but through the testimony 
of the Baptist in verses 19 to 34, and in the conquest of these 
first disciples in verses 35 to 51, he is saying, behold your 
God, behold your Savior, behold the one who has come to save 
his people from their sins. It is a most blessed introduction 
to the entirety of John's Gospel, where it details for us the glory 
of Christ as Savior. In conclusion, learn first the 
pattern for evangelism. Listen to what John Calvin said. 
I reference Calvin because haven't you ever heard that? Oh, you're 
a Calvinist, you don't evangelize. You're reformed, you don't preach 
the gospel. Just because some people identify 
as Calvinists or reformed and they don't preach the gospel 
doesn't mean that's true for everyone who professes to be 
a Calvinist and reformed, right? Why should we be judged by the 
conduct of others who aren't living consistently? Listen to 
John Calvin. He says, the circumstance of 
Andrew immediately bringing his brother expresses the nature 
of faith, which does not conceal or quench the light, but rather 
spreads it in every direction. See, there ought to be that in 
us, and I don't want to manipulate, and I don't want to browbeat, 
and I don't want to make you feel bad because you haven't talked 
to five sinners over the past five months. But I want to encourage 
you that we're to shine as lights in a crooked and perverse generation. 
We're to hold forth the word of truth. Brethren, people at 
times want answers. People at times want to know 
why we have hope in our hearts. And may God give us bold tongues 
to speak the truth. That means you need to learn 
the truth. Don't go out there and botch it up. Don't go out 
and preach work salvation. Don't go mingle faith and works 
and tell somebody how to damn themselves. Certainly think properly. Certainly take your cues from 
the written word. But nevertheless, speak the truth 
in love. We live around a lot of people 
that have no hope. We live around a lot of people 
that are hell bound. We live around a lot of people 
that are strangers to the covenants of promise. They have no hope 
and are without God in this world. What should we do? We should 
bring them to Jesus. Look at John 12 for just a moment 
to see that this didn't dissipate in these disciples. John 12, 
look at about verse 18. The Jews here are getting up 
in arms because they don't like the fact that Jesus is getting 
attention. Verse 18 in John 12, for this reason, the people also 
met him because they heard that he had done this sign. The Pharisees 
therefore said among themselves, you see that you are accomplishing 
nothing. Look, the world has gone after 
him. Now notice, now there were certain 
Greeks, here's the world in that particular context, among those 
who came up to worship at the feast. Then they came to Philip, 
who was from Bethsaida of Galilee, and asked him, saying, Sir, we 
wish to see Jesus. I've told you before that many 
a preacher in the history of the church had that on his pulpit. Sirs, we wish to see Jesus. That's what every evangelist, 
every preacher ought to keep in mind as he gets behind the 
pulpit. Sirs, we wish to see Jesus, not 
you, not your hot wife, not your, you know, antics, not your entertainment. We wish to see Jesus. Now notice 
verse 22. Philip came and told Andrew, 
and in turn, Andrew and Philip told Jesus. You see, what was 
in their hearts from the outset didn't dissipate. When we understand 
the grace of God, we want others to understand the grace of God 
as well. We want to testify, we want to 
declare, we want to tell sinners, there is hope to be had in our 
Lord Jesus Christ. Notice as well, in terms of the 
glory of Christ, it's been one of my arguments, that that's 
the emphasis in John 1. Look at the titles of Christ 
that we have seen just in these sections, or in this section, 
Lamb of God, Rabbi. I should tell you, Rabbi was 
applied to other religious teachers, but it was a sign of great respect. 
It was a teacher and a master, one whom you had purpose to follow. So its use here is indicative 
of the honor that they had for our Lord. So Lamb of God, Rabbi, 
Messiah, or Christ, Son of God, King of Israel, Son of man. You 
see all of this emphasis upon who Jesus is. Do we ponder that? Who is it that saved us from 
our sins? It's this one. How should we 
respond in light of this one saving us? We should worship 
and praise and adore. We should evangelize and tell 
others and declare. Notice as well the function, 
the one who takes away the sin of the world. Notice as well 
that he's omniscient. He is authoritative. He speaks 
and underscores his own sayings with the amen, amen. He is the 
one who opens heaven. He is the one who is the link 
between heaven and earth. He is the one who is most gracious 
to sinners by inviting them, come and see. And he is that 
Danielic son of man who comes to the ancient of days. And what 
is conferred upon him is a great kingdom and great authority consistent 
with what we saw there at the end of Ephesians one. That man 
is Jesus. That man is the word who was 
in the beginning with God, that word who was God. He became flesh 
and dwelt among us and we beheld his glory. These apostles, these 
disciples saw it, they wrote for us so that we may stand in 
awe at the one who loved us and who gave himself for us. And 
again, if you're not a believer here this morning, that's the 
emphasis, believe. What does it mean to follow? 
What does it mean to see? What does it mean to receive? 
What does it mean to recognize? It means to hear the gospel of 
truth. The fact that Jesus lived, the 
fact that Jesus died, the fact that Jesus was raised again. 
To believe that means that you pass from death unto life. It 
means that you receive the forgiveness of sins and it means you receive 
a righteousness by which one day you'll enter in to the presence 
of God Almighty. Well, let us pray. Our Father, 
we thank you for your word. We thank you for the account 
of these first disciples of our Lord Jesus Christ. And I pray 
for all of us that we would be encouraged, that we would see 
the glory of Christ as so vividly displayed in this chapter, as 
well, that we would be encouraged to consider sinners that we know 
and love and help us, God, by grace to shine as lights, help 
us to hold forth that word of truth, help us to tell sinners 
to come and see, to invite them, to investigate Holy Scripture, 
to investigate churches of Christ, to investigate good Christian 
books, to learn of the Savior. And God, we pray that You'd bless 
the preaching of Your Word all over the earth today, and that 
You would be glorified in the salvation of sinners. Strengthen 
this local body, encourage our hearts, build us up in our most 
holy faith, and go with us now, and help us in all things to 
bring glory and honor unto You. And we pray through Jesus Christ, 
our Lord. Amen. We can turn in your hymn 
books to hymn number 564. 564, we'll sing this song in 
praise to our great and glorious God. ♪ Hallelujah, hallelujah, 
hallelujah, hallelujah ♪ oh is The Lord bless you and keep you. 
The Lord make his face shine upon you and be gracious to you. 
The Lord lift up his countenance upon you and give you peace. 
God, may this be true for each of us now. May we go with that 
peace of Christ that does surpass all understanding, help us to 
sanctify and to enjoy the day, to call it a delight. And may 
you bring us together again tonight to worship your glorious name. And we ask through Jesus Christ 
our Lord, amen. You may be seated for a brief 
time of meditation.