VIII

The First Disciples

John i. 19 TO ii. 12

97.  After the withdrawal of Jesus into the wilderness, John the Baptist continued his ministry of preaching and baptizing, moving northward up the Jordan valley to Bethany, on the eastern side of the river, near one of the fords below the Sea of Galilee (John i. 28).  Here Galilee, doubtless, contributed more to his audience than Judea.  It is certain that some from the borders of the lake were at this time among his constant attendants:  Andrew and Simon of Bethsaida, John the son of Zebedee, and perhaps his brother James, probably also Philip of Bethsaida and Nathanael of Cana (John i. 40, 41, 43-45; compare xxi. 2).

98.  The leaders in Jerusalem, becoming apprehensive whither this work would lead, sent an embassy to question John.  They chose for this mission priests and Levites of pharisaic leaning as most influential among the people.  The impression John and his message were making on the popular mind is seen in the questions put to him, “Art thou the Messiah?” “Elijah?” “The prophet?” (see Deut. xviii. 15), and in the challenge, “Why, then, baptizest thou?” when John disclaimed the right to any of these names.  John’s reply is the echo of his earlier proclamation of the one mightier than he who should baptize with the Spirit (Mark i. 7, 8), only now he added that this one was present among them (John i. 26, 27).

99.  This interview occurred several weeks after Jesus’ baptism, for upon the next day John saw Jesus (John i. 29), now returned from the temptation, and pointed him out to a group of disciples.  Something in Jesus’ face or in his bearing, as he came from his temptation, must have impressed John even more than at their first meeting; for he was led to think of a prophetic word for the most part ignored by the Messianic thought of his day, “He was brought as a lamb to the slaughter” (Isa. liii. 7).  As he looked on Jesus the mysterious oracle was illuminated for him, and he cried, “Behold the lamb of God which taketh away the sin of the world.”  Once again on the next day the same thought rushed to his lips when, with two disciples, he saw Jesus passing by (John i. 35, 36).  Then as Jesus left John’s neighborhood and took up again the round of ordinary life, John seems to have reverted to his more ordinary Messianic thought, his momentary insight into highest truth standing as a thing apart in his life.  Such a moment’s insight, caused by extraordinary circumstances, no more requires that John should retain the high thought constantly than does Peter’s confession of Christ at Caesarea Philippi exclude his later rebuke of his Lord (Mark viii. 32, 33), or his denials (Mark xiv. 66-72).