Call Narrative in John

CHARACTERIZATION OF DISCIPLESHIP IN THE CALL
NARRATIVES OF THE GOSPEL OF JOHN (1:35-51)
A THESIS SUBMITTED TO
UNION BIBLICAL SEMINARY, PUNE
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE
DEGREE OF BACHELOR OF DIVINITY
BY
KERINGGUMLE HAU
REGISTRATION NO. AA8767/2014
FEBRUARY, 2018
APPROVAL
This is to certify that the thesis entitled “Characterization of Discipleship in the Call
Narratives of the Gospel of John (1:35-51)” is an original and genuine work done by
Keringgumle Hau, Union Biblical Seminary, Pune in partial fulfillment of the award for
the degree of Bachelor of Divinity.
This thesis has been approved by the undersigned members of the faculty of the Union
Biblical Seminary, Pune, Maharashtra, India.
1.______________________________ Date______________________
2.______________________________ Date______________________
FEBRUARY, 2018
Dedicated to
My Dear Parents
(Mr. Ngimzie Hau & Mrs. Samlam Hau)

ACKNOWLEDGEMENT
At the outset, I give thanks to Almighty God for enabling me to complete my thesis.
I would like to express my sincere gratitude to my guide Dr. Lanuwabang Jamir for the
continuous support, patience, motivation, and immense assistance extended towards this
research. I am extremely thankful and indebted to him for his sincere, valuable guidance
and encouragement offered to me. His guidance has enabled me to complete my thesis
within the stipulated time.
I am grateful to my parents for the unceasing encouragement, support and prayers
throughout the time of my research and my stay here in UBS.
I would also like to extend my heartfelt gratitude to Ms. Tovikali Shohe, Dr. James R.
Ruolngul and Ms. L. Echi Konyak for proof reading my thesis.
i
TABLE OF CONTENTS
ACKNOWLEDGEMENT ............................................................................................................... i
ABBREVIATIONS ....................................................................................................................... vi
INTRODUCTION ........................................................................................................................ 1
CHAPTER 1
Characterization of the First Disciples: Exegetical Analysis on Selected Passages
Introduction ..................................................................................................................................... 3
1.1. Definition ......................................................................................................................... 3
1.2. Context ............................................................................................................................. 4
1.3. Structure ........................................................................................................................... 5
1.4. Characterization of Andrew in the Call Narrative (1:40-41) ........................................... 6
1.4.1. First follower ............................................................................................................. 6
1.4.2. Andrew first found .................................................................................................... 8
1.5. Characterization of Peter in the Call Narrative (1:42) ................................................... 10
1.5.1. Significance of Κηθᾶς ............................................................................................ 10
1.5.2. Peter‟s Identity ........................................................................................................ 11
1.6. Characterization of Philip in the Call Narrative (1:43-45)............................................. 12
ii
1.6.1. Jesus found Philip ................................................................................................... 12
1.6.2. Philip found Nathanael ........................................................................................... 13
1.7. Characterization of Nathanael in the Call Narrative (1:45-51) ...................................... 14
1.7.1. Guileless Israelite .................................................................................................... 14
1.7.2. Significance of the fig tree ...................................................................................... 14
1.7.3. Nathanael‟s Confession .......................................................................................... 15
Conclusion .................................................................................................................................... 16
CHAPTER 2
Comparative study of the Call Narratives between John and the Synoptic Gospels
Introduction ................................................................................................................................... 17
2.1. Setting of the Synoptic Call Narratives .......................................................................... 17
2.1.1. Accounts of „call‟ in the Synoptic Gospels (Mt. 4:18-22; 9:9; Mk. 1:16-20; 2:13-
14; Lk. 5:1-11, 27-28)............................................................................................................ 17
2.1.2. Meaning and Nature of Discipleship from Synoptic perspective ........................... 18
2.2. Setting of the Johannine Call Narratives ........................................................................ 19
2.2.1. Account of „call‟ in the Johannine Narratives (1:35-51) ........................................ 19
2.2.2. Meaning and Nature of Discipleship from Johannine perspective ......................... 20
2.3. Comparison of the Call Narratives in John and the Synoptic Gospels .......................... 21
2.3.1. The call of first disciples ......................................................................................... 21
iii
2.3.2. Characters ............................................................................................................... 23
2.3.3. Confession............................................................................................................... 25
2.3.4. Narrative Development ........................................................................................... 26
2.4. Analysis .......................................................................................................................... 27
Conclusion .................................................................................................................................... 28
CHAPTER 3
Character Development in the Call Narratives of John
Introduction ................................................................................................................................... 30
3.1. Development of Andrew ................................................................................................ 30
3.1.1. Dialogue with Jesus (vv.38 & 39)........................................................................... 31
3.2. Development of Peter ..................................................................................................... 33
3.3. Development of Philip ................................................................................................... 35
3.4. Development of Nathanael ............................................................................................. 36
3.4.1. Dialogue with Jesus (vv.47-49) .............................................................................. 37
3.4.2. Cynical turned Believer .......................................................................................... 38
3.4.3. Nathanael‟s response .............................................................................................. 38
3.5. Analysis .......................................................................................................................... 39
Conclusion .................................................................................................................................... 39
iv
CHAPTER 4
Models of Discipleship
Introduction ................................................................................................................................... 41
4.1. Four Models of Response to Jesus ................................................................................. 41
4.1.1. Christ Seekers ......................................................................................................... 41
4.1.2. The Exceptionally Called ........................................................................................ 42
4.1.3. Devoted Followers .................................................................................................. 42
4.1.4. Ambiguous Followers ............................................................................................. 43
4.2. Shepherding: Pointing to Christ ..................................................................................... 44
Implications and Conclusion ........................................................................................................ 45
BIBLIOGRAPHY ....................................................................................................................... 49
v
ABBREVIATIONS
General
cf confer
ed edited
etc et cetera
ff following
i.e. that is
vol volume
vv verses
Biblical Books
Deut. Deuteronomy
Gen. Genesis
Jn. John
Lk. Luke
Mk. Mark
Mt. Matthew
OT Old Testament
Commentaries and Dictionaries
AB The Anchor Bible
ABCS Asia Bible Commentary Series
vi
BECNT Baker Exegetical Commentary on the New Testament
BS Biblical Sacra
BST Bible Speaks Today
EBCNIV The Expositor‟s Bible Commentary with The New International Version
of the Holy Bible
JSNT Journal for the Study of the New Testament
NCBC New Cambridge Bible Commentary
NICNT The New International Commentary on the New Testament
NIGTC The New International Greek Testament Commentary
NIVNAC New International Version The New American Commentary
SP Sacra Pagina
WBC Word Biblical Commentary
vii
INTRODUCTION
The Johannine account of the call of the first disciples varies a lot from the Synoptic
account. In Johannine Call Narratives, Jesus is shown to be rather passive as the
disciples come to Jesus out of their own conviction or were brought to Him through
the efforts of another disciple; Philip‟s call being an exception. Whereas in the
Synoptic Call Narratives, Jesus is shown to be active as He himself went to call his
disciples. This research will help us to understand the narrative intention of John to
introduce, in such manner, the disciples‟ call in the initial chapter; How the Call
Narratives function within the layer framework of John; How the Call Narrative
help the narrator to introduce the public ministry of Jesus; How the theme of
discipleship is aptly introduced through the Call Narratives; What lessons of
discipleship the Johannine Call Narrative provide in today‟s context.
John gives a detailed account of the calling of the first disciples in his gospel.
Andrew heard John‟s message about Jesus and followed Him. Andrew then called
his brother Simon Peter to follow Christ. Philip was called by Jesus who was a
perfectly an ordinary man and Jesus enlisted him in the apostolic band. Nathanael
was the last disciple called. Philip called him and he found Jesus after he makes
sure that Jesus was the one true Messiah. The calling of all these disciples and their
response varied from each other.
1
This research attempts to look into the understanding of the Call Narratives and the
development of discipleship in John; and also draw out its significance for the
apostolic community today. This research is based on exegetical study applying
narrative criticism.
The first chapter highlights the identity of each disciple gives an account of their
calling and response. The second chapter will bring out the significance of John‟s
call of the first disciples by drawing out a comparison between the Synoptic account
and the Johannine account of the Call Narratives. The third chapter discusses about
the development of the disciples‟ characters mentioned as a kind of chain reaction
bringing each other to Christ through dialogues. And the last chapter brings out the
models of discipleship according to the characters‟ response towards the calling of
Jesus Christ.
The researcher aims to bring out the significance of Johannine Call Narrative by
comparing with the Synoptic Gospels in all the chapters.
2
CHAPTER 1
Characterization of the First Disciples: Exegetical Analysis on
Selected Passages
Introduction
Disciples are formed and prepared not merely by receiving information, but also
through witnessing the life and affirmative response of the succeeding disciples one
encounters on the way. In John, the disciples respond to Jesus with varying intensity
of their faith. This chapter brings about the identity of each disciple by analyzing
exegetical method on selected passages (1:40-51).
The study will basically focus on the characters of the first disciples; how they
receive their calling and their initial stage of following Jesus. Two disciples come to
Jesus through the witness of other disciple. Additionally, one among them has been
called by Jesus while another was a skeptic who ultimately followed Jesus after
having a personal encounter with Jesus.
1.1. Definition
In simple terms, a disciple is a person who follows another person and his
teachings. Terms for disciples are of two types: firstly, meaning of learning and
being taught; secondly, concept of following, being associated with, being an
adherent of. John uses “follower of” or “adherent to” for the term disciple. It was
3
not only a bond between teacher and pupil, rather they were chosen to be with him
and to be sent out to preach.1
1.2. Context
John 1:35-51 is a connection to the testimony of John the Baptist in 1:19-34. It
shows the repetition of John the Baptist‟s testimony to Jesus as the Lamb. The
purpose of this section (1:19–51) is to initiate a chain reaction which will bring
John the Baptist‟s disciples to Jesus and make them Jesus‟ own disciples; this gives
a connection to the repeated testimony in 1:36.2 This verse gives the description of
the four disciples‟ commitment which begins with a repetition of Jesus‟ title, “Lamb
of God”, indicating that this title had sincere sacrificial relations. Here, the author
reminds his readers that in order to follow Jesus, it is necessary to acknowledge His
Saviourhood.3 The author also brings about transitions in this passage. The first
transition is in relation to John the Baptist who prepared the way for the coming
Jesus. He transitioned his ministry and mission and his disciples over to Jesus. The
second transition is the disciples moving from their positions to Jesus‟ position.
Jesus calls His first followers by teaching and helping them to know God and to
1
Barclay M. Newman and Eugene A. Nida, A Translator’s Handbook on the Gospel of John
(Stuttgart, New York: UBS, 1980), 42.
2
Raymond E. Brown, The Gospel According to John i-xii (AB 29, ed.; William Foxwell Albright
and David Noel Freedman; New York: Doubleday, 1966), 76.
3
Bruce Milne, The Message of John (BST; ed. John R. W. Stott; Downers Grove, IL: IVP, 1993),
57.
4
come to faith. They are to be given the authority to be the foundation of the Church
Christ formed; to worship Him and proclaim the new age of the Kingdom of God.4
1.3. Structure
The section 1:35-51 which immediately follows John‟s testimony deals with the
response of Jesus‟ first disciples who under the influence of John the Baptist came
to Him. The final section of Chapter 1 records events that took place on three
consecutive days.5 The first section deals with John‟s announcement of the Lamb of
God, this announcement paves the way for Jesus‟ ministry; the second section re-
counts the first encounter of Jesus with His disciples; and the third is a sign that
reveals his power convicting them of their faith.6 The recurring reference of the
Lamb of God suggests that the disciples saw in Jesus, the divine forgiveness of sin
that would come about with the acceptance of their repentance. The disciples‟
interest towards the discovery of who Jesus was, led to the founding of the
community of believers to whom His identity was revealed. This passage indicates
the Johannine concept of faith through the hearing of the word.7
4
George R. Beasley-Murray, John (WBC 36; ed. David A. Hubbard and Glen W. Barker; Waco:
Word, 1987), 22.
5
The record of the events of the three consecutive days is found in vv. 35-40; 41, 42; 43-51. Frank
E. Gaebelein, John-Acts (EBCNIV 9; Grand Rapids, MI: Zondervan, 1981), 39.
6
Gaebelein, John-Acts, 40.
7
Jey J. Kanagaraj, The Gospel of John: A Commentary with Elements of Comparison to Indian
Religious Thoughts and Cultural Practices (Secunderabad: OM Books, 2005), 84.
5
1.4. Characterization of Andrew in the Call Narrative (1:40-41)
1.4.1. First follower
The term ἀκολοσθέω which means “follow” occurs for the first time in John; it is
used in all four gospels with reference to Jesus‟ disciples. Disciples literally
followed or walked behind the one they had chosen as their teacher in the first
place. However, the term gradually moves from a literal to a more figurative sense
to denote a following of Jesus‟ teaching. Jesus‟ practice of calling his followers ran
counter to the contemporary practice whereby disciples opted to attach themselves
to a rabbi of their choice.8
In the Synoptic Gospels, Andrew and Peter were the first two to be called. But in
John, of all the disciples of Jesus, the first to be addressed by name is Andrew
(1:40). Andrew was led to the Lord by means of the witness of John the Baptist.
Unlike the Synoptic Gospels where the confession of Jesus takes place in private
only towards the end of Jesus‟ death (Mk. 8:29, 30), here the disciple openly
acknowledged Jesus and confessed at his first encounter with Jesus.9 In John, the
author introduces Andrew with regard to the former‟s relationship with Peter as his
brother. Like every other Christian witness, Andrew began by reaching out to his
family which in this instance is seen in his looking for his brother Simon. Andrew
took the initiative of witnessing Christ to his brother; it may possibly be equivalent
to a great service rendered to the Church by any man.10
8
Andreas J. Kostenberger, John (BECNT; Grand Rapids, MI: Baker Academic, 2004), 73-78.
9
Kanagaraj, The Gospel of John, 84.
10
Milne, The Message of John, 58.
6
In this Gospel, Andrew appears as a witness to Christ by bringing people to Him.
His emphasis on witnessing of Christ to others signifies his missionary attitude. The
statement “εὑρήκαμεν ηὸν Μεζζίαν” indicate a settled conclusion on the part of
Andrew. His statement shows that he considered Jesus as the aspirant for the title
“Lamb of God.”11 This formed the basis for the rapid spread of Christianity in the
early centuries. Gibbon12 has rightly noted, “It became the most sacred duty of a
new convert to diffuse among his friends and relatives the inestimable blessings he
had received.”13
The word ἠκολούθηζαν meaning they followed is literally meant. However, the
nature of John‟s narrative indicates it as a first step towards becoming disciples of
Jesus.14 So, the author here claimed that Andrew literally followed Jesus.15 The
etymology of following indicates typical Jewish language for discipleship.16
According to Johannine theology, it is their stay with Jesus that has given them a
deeper insight about who Jesus is. The success of Jesus‟ mission comprises His
11
12
Gibbon here talks about the chain reaction of disciples in spreading the Gospel. E. Gibbon, The
Decline and Fall of the Roman Empire, vol.6 (Dent, 1954), Chap. XV, pp. 430 ff., cited in the book by
13
14
Beasley-Murray, John, 26.
15
Barnabas Lindars, The Gospel of John (London: Oliphants, 1972), 113.
16
Craig S. Keener, The Gospel of John: A Commentary (vol.1; Grand Rapids, MI: Baker Academic,
2003), 467-468.
7
calling of others to follow Him and the initial following of His disciples shows the
sign of genuine discipleship.17
1.4.2. Andrew first found
The immediate response of Andrew on meeting Christ was to look for his brother so
as to tell him of the Messiah that they had found “εὑρήκαμεν ηὸν Μεζζίαν.” The
most common and effective Christian testimony is the personal witness of self to
others which is developed from this particular experience of Andrew. 18 Andrew
plays a great role in this narrative. He brings his brother to Jesus by testifying to his
brother that he has found the Messiah. Keeping the Greek-speaking Gentiles in
mind, the author uses the Hebrew word Μεζζίαν in relation with the Greek word
Χριζηός. The term Μεζζίαν is a translation of a Hebrew or Aramaic word, which
means “anointed one.”19 The Hebrew word Μεζζίαν is used in the OT with
reference to kings, priests, prophets, patriarchs etc. which signifies that God had
anointed a special person for a special task. They are anointed with oil in symbolic
declaration of their being consecrated for their service under God.20 Out of the four
Gospels, only John uses the Hebrew or Aramaic title “Μεζζίαν.”21
17
Andreas J. Kostenberger, The Missions of Jesus and the Disciples according to the Fourth Gospel
(Grand Rapids, MI: Eerdmans, 1998), 131.
18
19
Jey J. Kanagaraj & Ian S. Kemp, The Gospel According to John (ABCS; Singapore: ATA, 2002),
133.
20
21
Craig S. Keener, The IVP Bible Background Commentary New Testament (Drowners Grove, IL:
IVP, 1993), 267.
8
From the beginning, Andrew comprehends that Jesus is the Messiah as he told Peter
before the latter‟s encounter with Jesus. Thus, the author of the Gospel gave
Andrew the credits of first disciple, of being the first confessor of Jesus‟
Messiahship, and perhaps of being an elder brother.22
John does not present the list of the twelve although the designation “the twelve” is
used (cf.6:67; 20.24). So, Andrew‟s role in this Gospel gives way to the calling of
the other disciples. C.H. Dodd23 relates this identification to the Evangelist‟s
proclamation of Jesus as the Lamb of God. After Andrew heard this proclamation
of the Lamb, he addresses Jesus simply as ῥαββί.24 The first followers of Jesus
addresses him as ῥαββί which was a Hebrew term, later translated to Greek termed
as διδάζκαλος.25 This title or designation is a part of the Johannine concern that
could be most aptly applied to Jesus.26 The ῥαββί is confessed as the Messiah, as
the one who fulfills the Law and the Prophets, as the Son of God and the King of
Israel. This in fact is a valid confession of faith.27
22
Emil G. Kraeling, The Disciples (Chicago: Rand McNally, 1966), 27.
23
See C.H. Dodd, Historical Tradition in the Fourth Gospel p.290.
24
Brown, The Gospel According to John, 79.
25
Kostenberger, John, 74.
26
Gerald L. Borchert, John 1-11 (NIVNAC: An exegetical and Theological Exposition of Holy
Scripture, 25A; Nashville, Tennessee: B&H, 1996), 143.
27
Beasley-Murray, John, 30
9
1.5. Characterization of Peter in the Call Narrative (1:42)
1.5.1. Significance of Κηφᾶς
Simon is the disciple who came to be known as Κηθᾶς, which comes from an
Aramaic word meaning “Rock.” This particular verse (1:42) is regarded as a record
of the source of Simon‟s new name. Citing of Jesus‟ renaming of Simon‟s name
may suggest that the Evangelist saw in the call of the first disciples an interest in the
formation of the later Church.28 The Aramaic name Κηθᾶς used by the author is
another factor in support of the ancient times of Johannine form of the tradition.
John‟s account shows that Simon‟s name was changed to Peter at his first encounter
with Jesus. Origen29 gives an important interpretation of (1:42) claiming that Peter
will take Jesus‟ place as Jesus who Himself is “rock” calls Peter “rock” and Jesus
who is the shepherd makes Peter a shepherd.30
In OT times, God changed people‟s names to indicate their special calling which
also indicates an authority or to describe some new characteristic of a person.31
Likewise Rabbis in Jesus‟ day occasionally gave specific names to their disciples.
Therefore, the new name given to Peter is perceived with both biblical and rabbinic
28
29
Origen here gives the meaning and significance of Cephas. Origen (Catena Frag. XXII; GCS
10:502), cited in Brown, The Gospel According to John, 80.
30
31
Eg. Abraham, Sarah, Jacob in OT: Giving someone a new name demonstrated authority (2 Kings
23:34; 24:17). Joshua as a negative declaration see Jeremiah 20:3. Greeks and Romans would attribute
supernatural knowledge (like knowing the name of a person one had never met, as Jesus does here) to
miracle workers (usually magicians); Jewish people would attribute it to prophets or prophetically endowed
teachers; but see especially comment on 2:24-25 for John‟s point.
10
instances. According to Andreas J. Kostenberger, Jesus might have used the name
Peter indicating Peter‟s strength of character and future role in the later church. As a
matter of fact, Peter is not worthy of such a description in himself but the new name
is proleptic of the new being whom God would create in future. Here, Jesus is
emphasized as one who closely knows people and thus calls them and makes them
what He calls them to be, which points to the religious ability of the apostolic
witness. And indeed, Jesus predicted what the future held for Peter and their
relationship.32
1.5.2. Peter’s Identity
Peter was found by Andrew. He is given a passive role in 1:37-42 but his actual call
narrative is found only in the end of the Gospel (21:15-23). The simple statement
“ζὺ εἶ Σίμων ὁ σἱὸς Ἰωάννοσ, ζὺ κληθήζῃ Κηθᾶς”, was certainly a verdict of
Peter‟s personality. The Gospels display the conduct of Peter as reckless and
impulsive which reflects the rashness and tendency to violence (cf. 18:10). Jesus
accepted Peter as he was, but assured that he should become like a rock and prepare
for a ministry that resembles the name given by Jesus, who sees the future perfectly,
prepares a suitable worker for each kingdom, and fits each person into positions of
His will.33 The name communicates that Jesus saw in Peter who would be as firm as
rock in continuing the work of the kingdom once Jesus had departed. 34 Later, as
32
Kostenberger, John, 77-78.
33
34
Samuel M. Ngewa, The Gospel of John: A Commentary for Pastors, Teachers and Preachers
(Nairobi, Kenya: EPH, 2003), 34.
11
recorded in this Gospel, the development of Peter showed progress of that change
and became a man of great potential.35
1.6. Characterization of Philip in the Call Narrative (1:43-45)
1.6.1. Jesus found Philip
In the Synoptic Gospels, Philip is only mentioned in the list of the twelve. His name
comes only after Peter, James, John and Andrew. In John‟s introduction, Jesus‟ visit
to Galilee has made Him find Philip, which creates a balance with the opening of
where Jesus takes the initiative for His public ministry.36 Philip was the only
disciple called by Jesus. Jesus took the initiative in calling Philip. Jesus called
Philip to follow him and included in his apostolic circle. Andreas J. Kostenberger
suggests that one reason of Jesus‟ calling of Philip could be because Philip was
from Bethsaida and that Jesus could build on an already existing relationship among
these men.37 But Jesus calling his disciples for his own convenience and personal
benefit is unlikely. Instead He calls them because God has a purpose for them.
Philip is the third disciple to be named in John. Even though Philip is named in all
the lists of the Twelve, his role in the Gospel narrative is found only in John (6:5-7,
12:21-22, 14:8-9).38 To which Barnabas Lindars, says that his role may be more
important than the rest so it may account for his prominence in the John.39 John is
35
36
37
38
39
Lindars, The Gospel of John, 117.
12
the source of almost all we know about Philip. He is usually seen in association
with Andrew, and commonly in situations where he seems to be lost. This may be
another reason why Jesus apparently took direct initiative in calling him (1:43b).40
1.6.2. Philip found Nathanael
Whatever his limitations may have been, Philip showed missionary zeal by being an
effective personal witness as he directs his friend Nathanael to Christ (1:44). Philip
bearing witness to Jesus as the one Moses wrote about in the Law, and about whom
the prophets also wrote (1:45), is perhaps a general statement that Jesus is the
fulfillment of the whole Old Testament. Philip‟s testimony “we have found Him”,
also stresses the fact that it is collective experience of their encounter with Jesus.41
The word εὑρίζκει, meaning “He went to get”, indicates “a purposeful act of
looking for and going to a person.” The pattern is the same as that in 1:41, a
declaration that someone has found the Messiah and the bringing of another to
Jesus. The plural “we have found” indicates that Philip has associated himself with
the fledging group of Jesus‟ followers.42 This discovering process drives Philip to
make another important confession. This friendly confession concerning Jesus of
Nazareth, the son of Joseph (1:45), shapes a glorious bond to the next confession by
Nathanael that Jesus was the son of God (1:49).43
40
41
42
43
Borchert, John 1-11, 146.
13
1.7. Characterization of Nathanael in the Call Narrative (1:45-51)
1.7.1. Guileless Israelite
The name Nathanael means “Gift of God.” According to John, Philip encountered
Nathanael only after Philip himself had become a disciple of Jesus.44 On the other
hand, the Synoptic Gospels do not mention the name Nathanael. Philip‟s invitation
to Nathanael “ἔρτοσ καὶ ἴδε” is a form imperative conveying the sense “if you
come- and I want you to- and you will see” is delivered on behalf of Jesus by Philip
to Nathanael (1:46).45 In 1:47, Nathanael is greeted by Jesus as a genuine Israelite.
The phrase ἀληθῶς Ἰζραηλίηης literally means “truly an Israelite”; the adverb
ἀληθῶς may oblige equivalent of an adjective ἀληθὶνός.46 Jesus probably meant to
say that truly Nathanael is an Israelite who is genuine among his people. In 1:47,
the term Ἰζραηλίηης is the only instance used in the Gospel. Here, Nathanael differs
from the original Ἰζραηλίηης who have been perceived as deceitful. He was a
person of pure heart who was prepared to consider whether the claims regarding
Jesus were true or not, which in fact marked him as “a symbol of true Israel coming
to God.”47
1.7.2. Significance of the fig tree
Jesus‟ phrase ὑπὸ ηὴν ζσκῆν (1:48) was used in rabbinic literature to describe
meditation on the Law. Jesus said that Nathanael was free from guile and used the
44
Kraeling, The Disciples, 58.
45
46
47
14
imagery of Jacob‟s dream about the ladder (Gen. 28) to describe the greater
revelation He would give to Nathanael. Jesus implied that He himself would be the
medium of that revelation, and His order of the angels‟ procedure implies that they
rode from earth to heaven with queries and then returned to earth with the answers.
His mission is to answer human need and to make sure that the answers are
proclaimed. The term σἱὸν ηοῦ ἀνθρώποσ is used here for the first time in John.48
Jesus‟s insight about Nathanael‟s movement and activity surprised Nathanael where
he made a confession about Jesus as the Son of God “ὑπὸ ηὴν ζσκῆν εἶδόν ζε.”
Jesus‟ miraculous knowledge of Nathanael‟s movements induces His profession of
faith (1:49). Jesus assures Nathanael that there is a richer basis for his faith which is
yet to be disclosed, through his developing relation with Jesus.49
1.7.3. Nathanael’s Confession
Nathanael‟s confession ῥαββί, ζὺ εἶ ὁ σἱὸς ηοῦ θεοῦ, ζὺ βαζιλεὺς εἶ ηοῦ Ἰζραήλ is
regarded as an accurate confession of faith from the first disciples. Commentators
like C.K Barrett, Ferdinand Hahn, Rudolf Schnackenburg and Severino Pancaro
interprets σἱὸς ηοῦ θεοῦ as a correct Christological confession of the Johannine
Jesus.50 This interpretation takes into account the wider context of responses from
the disciples that fall short of true Johannine Christological confessions and the
48
49
Milne, The Message of John, 60-61.
50
Francis J. Moloney, The Gospel of John (SP 4; ed. Daniel J. Harrington; Collegeville, MI:
Liturgical Press, 1998), 61. See Cf. Hahn, Die Jungerberufung 189; Barrett, Gospel 185-186;
Schnackenburg, Gospel 1:317-319; Pancaro, The Law in the Fourth Gospel 288-304.
15
immediate context of the surrounding titles ῥαββί and βαζιλεὺς ηοῦ Ἰζραήλ. In the
Johannine Narrative, at the time Nathanael confessed about Jesus, he only meant
Jesus as nothing less than God‟s own Son. But this interpretation is argued upon the
above commentators as an expression of Jewish Messianic hopes which present
Jesus as the king of Israel, the fulfillment of law and prophets; and thus lacks the
Johannine concept of confession.51 Nonetheless, Nathanael‟s confession was
spontaneous and all-embracing, which indeed is a messianic confession.52 This
realization led to the next confession that Jesus was indeed the climax of Israel‟s
messianic hopes.53
Conclusion
The acknowledgment of Jesus‟ Messiahship gave way to the disciples to respond
according to their intensity of faith. The characterization of the four disciples
contributes the description of their calling and their earliest confessions of faith in
Jesus. The disciples‟ commitment to follow Jesus shows their dedication of
discipleship. The command of Jesus, “Follow Me” echoes around the world even
today through the witnesses of Jesus among the nations.
51
Dodd, Historical Tradition in the Fourth Gospel, 311.
52
F.F. Bruce, New International Bible Commentary (ed. H.L. Ellison and G.C.D. Howley; Grand
Rapids, MI: ZPH, 1979), 1235.
53
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CHAPTER 2
Comparative study of the Call Narratives between John and the
Synoptic Gospels
Introduction
In this chapter, the researcher brings out the differences in the Call Narratives of
John and the Synoptic Gospels to show how the Call Narrative in John is unique
and significant. John gives a remarkable understanding of the account of the calling
of the first disciples. Furthermore, it also depicts the role of John the Baptist and his
participation in making discipleship. John the Baptist is regarded as the forerunner
of Jesus who paves the way for Jesus‟ ministry on earth.
2.1. Setting of the Synoptic Call Narratives
2.1.1. Accounts of ‘call’ in the Synoptic Gospels (Mt. 4:18-22; 9:9;
Mk. 1:16-20; 2:13-14; Lk. 5:1-11, 27-28)
The account of Jesus and his disciples (Mk. 1:16ff) in the Synoptic Gospels occurs
in Galilee which was in fact their standpoint. Mk. 6:4, Mt. 8:57 and Lk. 4:24 have
versions of the saying about a prophet‟s own country which indicates that it is
Galilee.54 And the call took place on the shore of the Sea of the Galilee where Peter,
Andrew, James, and John were fishing. In the first act of Galilean mission, we find
the calling of Simon and Andrew to be fishers of men. They were summoned by
Jesus while they were casting their nets into the sea. The call to come after someone
54
J.N Sanders and B.A Mastin, A Commentary on the Gospel According to St. John (New York and
Evanston: Harper & Row, 1968), 6-7.
17
implies discipleship because it is the disciple who breaks all other ties to follow his
master as a servant. Here, the summon to be fishers of men is a call to the
eschatological task of gathering men for the Day of Judgment as the kingdom has
drawn near. It extends the demand of men for radical repentance and to turn back to
God. And to those who were called, Jesus affirms his relationship in terms of a
program for the future of what they will become depending upon their following
Him. The relationship between Jesus and his disciples differed in many points
decisively from the present-day teacher-pupil relationships. Jesus had no house or
building where he gathered his disciples for instruction. Here, Jesus himself calls
his disciples to follow him and the call was not open for everyone to be his disciple.
The Call Narratives in the Gospels are addressed to named individuals; to the pairs
of brothers Peter and Andrew; and to the sons of Zebedee, James and John.55
2.1.2. Meaning and Nature of Discipleship from Synoptic perspective
In the Synoptic Gospels, the call to be a disciple is a personal call to follow Jesus.
To follow him means to abandon all else in their devotion to Jesus.56 Mark
presented discipleship as a life of total commitment to Jesus as their Master and
following Him continually so that ultimately one would be rewarded with eternal
life. Matthew pictured a true disciple based on a correct understanding and their
obedient responses to Jesus and his teachings.57 Luke portrayed discipleship as
costly; for the cost of following Jesus is a continuous commitment with faith as an
55
William L. Lane, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 1974), 67-69.
56
Dodd, Historical Tradition in the Fourth Gospel, 302-303.
57
Vikas A. Ram, The Role of the Mind in Discipleship (Delhi: ISPCK, 2011), 32-52.
18
ongoing reality. The commitment of each disciple is not only to understand the
words of Jesus but to obey His teachings as well.58
2.2. Setting of the Johannine Call Narratives
2.2.1. Account of ‘call’ in the Johannine Narratives (1:35-51)
In John, the account of Jesus and his first disciples (1:37ff) took place in Judaea.
The passage 4:43-45 appears to imply that Judaea is Jesus‟ own country. 59 Their
call took place at Bethany in the Transjordan. Johannine Narrative tells us that the
first disciples were the former disciples of John the Baptist. John‟s account has been
claimed to be a preliminary call as each time, someone would be brought to Jesus
with the help of another disciple, and not Jesus summoning them directly. The
process of one disciple finding another to follow Jesus continued. Philip was the
only disciple called by Jesus. Following Jesus and believing in him was their choice
and interests.60 In this account, John the Baptist was making a way for his disciples
to become the disciples of Jesus and make them understand his constant pointing
towards another beyond himself. The disciples understood that Jesus‟ invitation to
discipleship was a part of the theological invitation, which he later gave a wider
understanding in 7:17 “if anyone chooses to do God‟s will, he will find whether my
teaching comes from God or whether I speak on my own”. The response of Jesus
58
Ram, The Role of the Mind in Discipleship, 69.
59
Sanders and Mastin, A Commentary on the Gospel According to St. John, 6-7.
60
Leon Morris, The Gospel According to John (Grand Rapids, MI: Eerdmans, 1995), 140-141.
19
“come, and you will see” (1:39) is acknowledged as the beginning of their intimate
relationship with Jesus Christ.61
2.2.2. Meaning and Nature of Discipleship from Johannine
perspective
We see the response of Simon Peter about the disciples‟ conviction in the Holy One
in 6:68-69. From this point onwards the word disciple is used only of those who
admit to believe on Jesus for eternal life. John portrays the mark of a true disciple in
three ways: firstly, by abiding in Jesus‟ word; secondly, by loving for each other;
and finally by living a life that bears fruit.62
John also brings about three fundamental aspects of discipleship within his
community: first, the central characteristic of the disciple is belief or acceptance of
Jesus‟ claims for who He truly is. Second, belief is portrayed as necessitating and
undergoing a process of gradual understanding and perception. For example, the
disciples understood who truly Jesus is, through His ministry and teaching,
resurrection appearances and the reception of the Spirit. Third, a cautious disparity
is drawn between believing disciples and unbelieving Jews in the Johannine
narrative. The verb, “to follow”, in John often means to follow as a disciple. In
1:37, “they followed”, was literally meant but the nature of the narrative points it as
a first step towards becoming Jesus‟ disciples.63
61
D.A. Carson, The Gospel According to John (Grand Rapids, MI: Eerdmans, 1991), 154.
62
Joel B. Green, “Disciples and Discipleship,” DJG:176-188.
63
Green, “Disciples and Discipleship,”: 186.
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2.3. Comparison of the Call Narratives in John and the Synoptic Gospels
2.3.1. The call of first disciples
In John, the author had used the occasion of the call of the disciples to summarize
discipleship in its whole development. From the very first words, John the Baptist
hints that his only disciples are about to become disciples of Jesus. So, he prepares
his disciples for a gradual increase of understanding that would take place
throughout the ministry of Jesus, even after the resurrection. In this way, John the
Baptist can finally disappear from the scene and allow his disciples to take up the
task of bearing witness to Jesus (“He must increase while I must decrease” 3:30).
So, it was John the Baptist who directed his disciples to Jesus. There is an ongoing
deepening of insight each day and a deeper realization of who it is that the disciples
are following. This reaches its climax in 2:11 where Jesus had revealed his glory
and the disciples believed in him.64 What we see in John is an informal invitation
which means that an initial gathering of men does not demand an immediate
withdrawal from their earlier activities.
But in Synoptic accounts, we see the call indicates the disciples for a full-time
occupation by leaving behind all earlier occupations and conditions.65 Also, we find
that before and after the resurrection, the disciples applied to Jesus‟ titles drawn
from the OT conveying their insight into His mission. John had gathered these titles
together into the scene of the calling of the first disciples.66
64
Brown, The Gospel According to John, 80
65
Ngewa, The Gospel of John, 34.
66
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Synoptic Gospels also specify that in the beginning of the process of discipleship, it
is Jesus who takes the initiative by turning and speaking. Jesus spontaneously
chooses his disciples, and appoints them to the specified tasks. Jesus called his
disciples and their initial following represents the precursor of real discipleship. The
fishermen are called from their nets to follow him to become fishers of men. In
these Gospels, the initiative lies entirely with Jesus.67 The disciples are suddenly
called away from their normal occupations of everyday life. Here, it is depicted as
readiness in abandoning their livelihoods. The disciples were to treasure up all His
instructions, be the constant witnesses of His works, and receive from Him a daily
moral education.68 The immediate function of those called is to accompany Jesus
as witnesses to the proclamation of the nearness of the kingdom and the necessity
for men to turn up to God through radical repentance.69
In John, there is no indication that the disciples were fishermen. 70 Discipleship
comes into being through the call of Jesus. So, the disciples does not hurry along to
Jesus, but rather is chosen and called by Him. Like the Synoptic Gospels, the
evangelist links the beginning of Jesus‟ ministry with that of John the Baptist.71
67
68
F. Godet, A Commentary on The Gospel of St. Luke (ed. E.W. Shalders 1; Edinburgh: T & T
Clark, 255.
69
William L. Lane, The Gospel According to Mark (NICNT; ed. Ned B. Stonehouse, F.F. Bruce and
Gordon D. Fee; Grand Rapids, MI: Eerdmans, 1974), 67-69.
70
Francis Wright Beare, The Gospel According to Matthew: A Commentary (Oxford: Basil
Blackwell, 1981), 118.
71
22
Further in Mark, the disciples are called to be apostles, whereas in John there is no
mention of their apostleship.72
The call to discipleship in John was open to all whereas in the Synoptic Gospels, it
is absolutely built on the basis of obedience. In Synoptic Gospels, the specific
calling of Simon and Andrew to be fishers of men indicates that there is a reflection
upon the unpreparedness of the people for the critical moment which has come.
This sudden call shows the eschatological urgency in Jesus‟ mission. Jesus‟ calling
of James and John depicts a sovereign authority, to which they showed their radical
obedience.73 Jesus summons the disciples, and they do not associate themselves
with Him as a pupil might associate himself with a rabbi or teacher; He chooses
them and they do not choose Him. This indicates Jesus‟ commanding position.
Here, their obedience towards Jesus‟ command i.e., to follow Jesus and to fish for
men implies discipleship.74
2.3.2. Characters
In John, only one of the five disciples mentioned is called. Two of them seek out for
Jesus as a result of the testimony of John and other two were introduced by friends.
John the Baptist recruits the first disciple (Andrew) who later recruits Peter, and
72
Rudolf Bultmann, The Gospel of John: A Commentary (Oxford: Blackwell, 1971), 108.
73
Lane, The Gospel According to Mark, 67-69.
74
Ernest Best, “Following Jesus: Discipleship in the Gospel of Mark,” JSNT, 4 (1981): 167-171.
23
finally, Philip recruits Nathanael. Here, the initiative lies upon the disciples
themselves.75
The Synoptic Gospels narrate that Peter and Andrew were called together and
similarly James and John. These two pairs of brothers reside in Capernaum and all
of them were fisherman. Jesus took the initiative in calling them by saying, “Follow
Me” and they immediately followed Jesus.76 By the time Andrew finds Peter,
Andrew knew that Jesus is the Messiah. In John, Andrew confesses Jesus as the
Messiah, that privilege in the Synoptic tradition falls to Simon. It is significant that
John connects the messianic confession with the call of Simon and with the change
of Simon‟s name to Peter. John‟s account claims that Simon‟s name was changed to
Peter at his first encounter with Jesus77 whereas in the Synoptic Gospels, there was
no indication of when the name was given but Matthew seems to have combined
Simon‟s confession at Caesarea Philippi with the change of name in order to
emphasize his importance in the church.78
John puts the renaming of Peter early, after his brother‟s confession rather than his
own. Jesus finding Philip emphasizes his call to be a disciple. Only in John do we
hear anything of his doings whereas in Synoptic Gospels, his name occurs only in
75
76
Jerome H. Neyrey, The Gospel of John, NCBC (New York: CUP, 2007), 57.
77
John Barton and John Muddiman, The Oxford Bible Commentary (New York: OUP, 2001), 964.
78
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the list of the twelve apostles. The name Nathanael is never mentioned in the
Synoptic Gospels.79
2.3.3. Confession
The disciples of John recognize the Messiah and spontaneously attach themselves to
him on the basis of remarkable Christological confessions.80 Also, the confessions
provide a sincere motive as to why these men would make the dramatic decision to
leave everything behind to follow Jesus. The Synoptic Gospels affirm that the
disciples did not attain such an insight in two or three days at the very beginning of
the ministry. Peter proclaimed Jesus as Messiah only halfway through Mark‟s
account (8:29) which is presented as a climax. John narrates that Peter knew Jesus
was the Messiah even before he met him.81
In the Synoptic accounts, Luke appears uncomfortable as to why these men should
follow Jesus on first contact; he changes the Marcan narrative of Jesus‟ encounter
with the first disciples by bringing up a more reasonable scene. Luke placed the
healing of Peter‟s mother-in-law before the call of Peter to provide the cause of a
miracle to explain why Peter follows Jesus (4:38-5:11).82 The Synoptic Gospels
(Mt.11:2-6) represent John the Baptist sending two disciples to the demand of Jesus
as to whether He is Christ; while to John, it is to the Baptist‟s own testimony that
79
80
Morris, The Gospel According to John, 136
81
Kostenberger, John, 71-72.
82
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Jesus owes His first disciples. The thought of divine initiative is constantly
emphasized in the Gospel (1:48, 15:16).83
2.3.4. Narrative Development
In the opening Call Narrative of John, the emphasis is still on a literal following.
Here, we see a movement from literal to figurative following. There is also a
widening of the term from Jesus‟ historical disciples to the following of every
believer.84 Through the portrayal of the disciples, John exhorts the readers to
continue abiding in the words of Christ. Jesus‟ followers are kind of a chain-
reaction, with every single link functioning in direct relationship with the next one.
One of the reasons behind their progress is that they continually followed Jesus
even when they do not fully understand; and eventually, they realized the full status
of Jesus Christ.85 From the beginning (1:6-8), it is clear that John had a remarkable
relationship with Jesus as his witness. John‟s account of his encounter with Jesus
then leads immediately into a narrative where John the Baptist sends his disciples to
follow Jesus (1:29, 34-37). Johannine Narrative is complete with his theology as he
describes the events with a theological purpose. He also provides an understanding
why the disciples would follow Jesus in the first place and he introduces the coming
ministry of Jesus. While in the Synoptic Gospels, the brief Marcan account lacks
this understanding and the disciples follow at Jesus‟ bare command (1:16-20).86 But
83
G.H.C. Macgregor, The Gospel of John (New York: Doubleday, 1929), 35.
84
Kostenberger, The Missions of Jesus and the Disciples According to the Fourth Gospel, 177-178.
85
Ram, The Role of the Mind in Discipleship, 79-80.
86
Dwight Moody Smith and James D.G. Dunn, Theology of the Gospel of John (Cambridge: CUP,
1997), 23.
26
here, the significant interaction is between Jesus and Peter where Peter declares
himself a sinner which is nonetheless important for the development of Luke‟s
narrative.87 The urgency and the radical nature of the call are based on the near
approach of the kingdom of heaven and following Jesus has to do with the
significance for this kingdom.88
2.4. Analysis
Unlike the Synoptic account, the disciples do not follow Jesus‟ bare command in
John. John brings the Call Narrative in the first chapter as it does not contain a
specific account of the calling of the twelve as in Synoptic Gospels. Also, John
opens with a Call Narrative to show that the initial following of the disciples was
literal and ultimately they encountered him and became true disciples portraying
genuine discipleship. In John, Jesus‟ ability to know all things is brought out with
clarity. Jesus Himself was the voice of God. The disciples themselves in turn
became witnesses after their encounter with Jesus.89 This passage illustrates how
people come to Christ by personal recommendation of a person they know and
respect. Unlike the Synoptic Call Narrative stories of the fisherman (cf. Mt. 4:18-
22; Mk. 1:16-20; Lk. 5:1-11), 1:35-51 does not primarily deal with the call of the
disciples but their emphasis was on the discovery of the Messiah. This makes the
Johannine Call Narrative significant as it is a Christ-centered discipleship which is
87
Joel B. Green, The Gospel of Luke (NICNT; ed. Ned B. Stonehouse, F.F. Bruce and Gordon D.
Fee; Grand Rapids, MI: Eerdmans, 1997), 231.
88
John Nolland, The Gospel of Matthew (NIGTC; ed. I. Howard Marshall and Donald A. Hagner;
Grand Rapids, MI: Eerdmans, 2005), 179-180.
89
Keener, The Gospel of John, 465-466.
27
based on a progressive experiential discovery of Jesus.90 Another significant aspect
about this Gospel is abiding or remaining on as true disciples of Jesus. John the
Baptist was not only presented as a crucial witness to Jesus but also as the initial
source from which Jesus drew his followers, further linking their ministries. John
the Baptist‟s renewed confession induced his disciples to go after Jesus. His
testimony is shown to trigger a chain reaction issuing in a string of followers
attaching themselves to Jesus. He had developed a following of disciples, and this
text indicates that he willingly turned them over to Jesus. He provides a genuine
model of what it means to be a minister or a servant of God. Truly, John the Baptist
has set an exemplary life by decreasing himself. This decrease of oneself is the
designated function of an ideal witness in this Gospel.91 He has a Christ centered
character in his witnessing that all what he is, says and does, is always directed to
Jesus. And the purpose of his baptizing ministry is to make known the unknown
Messiah in their midst (1:26). He is so selfless that he persuades his own disciples
to leave him and become Jesus‟ followers. Thereby, he could be considered to be
the best human witness to Jesus Christ. 92
Conclusion
John stresses that a growing belief is vitally important in discipleship and
emphasizes that our belief needs to grow continually. Discipleship is possible when
one not only makes a believing response to Jesus, but also continues to grow in
90
George Mlakuzhyil, The Gospel of John: Commentary for Students (Delhi: ISPCK, 2013), 21.
91
92
Mlakuzhyil, The Gospel of John, 16-18.
28
faith through a progressive and growing understanding of Jesus‟ identity,
instruction and mission. The Call Narrative in John is remarkable as John the
Baptist was making a way for his disciples to become the disciples of Jesus. He
makes them understand his constant pointing towards a Greater One and eventually
the disciples began to follow Jesus.
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CHAPTER 3
Character Development in the Call Narratives of John
Introduction
In this chapter, a discussion of the development in the character of the four disciples
in relation to the Synoptic Gospels will be elucidated. This includes their initial
stage of how they attached themselves to Jesus and their gradual development in
their relationship with Christ. Furthermore, the concept of discipleship is drawn
from their character development and their growth in faith. This development takes
account of their interpersonal relationships and their dialogues in the Call Narrative.
3.1. Development of Andrew
It is not mentioned how long Andrew had been with John the Baptist. It was only
through the Baptist‟s witness that Andrew came to know about Jesus and became
His follower. Andrew‟s witness induces faith which led him to believe in Jesus and
become one of Jesus‟ disciples. He understood that John, the Baptist was preparing
a way for the greater one and eventually he had to leave John and become Jesus‟
follower; it made him to immediately confess Jesus as the Messiah. But even at the
time of leaving John the Baptist, he was not fully committed to following (1:38-39),
until he had personal encounter with Jesus.93
Further, Andrew is seen in this Gospel as someone who introduces the resources or
interest of others to Jesus. He thus continued to announce and proclaim about the
93
30
Messiahship of Jesus after his personal encounter with Jesus.94 Andrew is specified
in two settings other than in Chapter 1. In 6:8 he brings to Jesus the boy with the
five loaves and two fish, and in 12:22 he is connected with Philip in conveying
Jesus a message of interest from the Greeks. He is thus pictured in John as a model
helper or aid. It is from the Johannine depiction of Andrew that the idea of
fellowships has emerged in some churches that stress the role of being helpers and
of bringing individuals to Christ. Whereas in the Synoptic Gospels, Andrew had
been called by Jesus while fishing, there he abandoned all his trades and followed
Jesus. As far as Andrew‟s position in the Synoptic Gospels are considered, he
appears to work in a sort of swing role within the inner group, being present both in
the early stages of the calling of the disciples (Mt. 4:18-21; Mk. 1:16-19) and
during the Olivet discourse (Mk. 13:3).95
3.1.1. Dialogue with Jesus (vv.38 & 39)
Jesus raise a question of what was Andrew looking for as Jesus saw Andrew
following him. This question asserts John to point out that discipleship is founded
upon the initiatives of Jesus. The author‟s main aim of this Gospel is to lead people
to faith, thus making it difficult to answer the raised question until one seeks and
finds the truth and life in Jesus Christ. This question was raised to challenge him to
assess Jesus‟ earthly journey before Andrew even started his ministry.96
94
Keener, The Gospel of John, 475.
95
Borchert, John 1-11,142.
96
31
Andrew‟s reaction to Jesus by calling him Rabbi indicates regard; it also suggests
that Jesus was recognized as somebody from whom they could draw learning and
knowledge. Because of his inquiry of where Jesus was staying, Jesus said to him
“Come, and you will see.” This invitation of Jesus guarantees him of a spiritual
enlightenment which would enable him to discover answers for his internal inquiry
i.e., faith. This additionally prepares Andrew to make his declaration about finding
Messiah (1:41).97 The disciples were certain about following Jesus, yet they
required support on that path which is by all accounts critical and expected to
happen instantly. Hence, they expressed their desire to address Him. Jesus at that
point guarantees them of a brighter future and the sentiment what it is to resemble
being with Jesus. Their desire to know Jesus brought about an awesome partnership
with Him. Andrew spent the rest of the day finding more about Jesus.98 Jey J.
Kanagaraj rightly stated that “A real search for truth and life will eventually lead
one to obey the call of Jesus and experience ultimate reality in Him.”99
As we have discovered that Andrew immediately set out looking for his sibling and
conveyed him about Jesus, his words reflect individual information of who truly
Jesus was. Andrew had a personal experience with Jesus as he himself was with
Jesus for part of a day. He hence acknowledges and finds for himself reality about
Jesus. An individual‟s taste of Jesus conveys desperation to move out and convince
a sibling about the true Messiah which in reality depicts him as more like a
97
98
Ngewa, The Gospel of John, 32-33.
99
32
missionary.100 Andrew‟s involvement of finding reality and life in Jesus drove him
to the individual disclosure that Jesus is the Messiah. And this truth he could not
keep within himself and the community. The very purpose of this Gospel is to
persuade the readers that Jesus is the Messiah and enable individuals to come to
faith. In this manner, Andrew‟s affirmation of Jesus‟ Messiahship is the
fundamental factor joining the individuals from his community. So Andrew is
considered as a pioneer who developed Christ‟s community and the Church. It is
certain that Andrew‟s understanding was basically in the light of the celestial
fellowship, delight and peace. His disclosure about Jesus and the truth is fulfilled in
his experience.101 Thus, Andrew in some way presents himself as a further example
of a modest and humble discipleship. He certainly depicted a remarkable example
of Jesus‟ way of discipleship.
3.2. Development of Peter
Jesus found in Peter what he would progress toward becoming in future; a man with
extraordinary potential. The change in Peter‟s name gives a confirmation that
Peter‟s character would hold some noteworthiness later in the story, which appears
like a presentation of what Peter would move towards becoming. This change in
name signifies that once Peter turns into an adherent of Jesus, Jesus himself would
change him into a man of a rock like-character. The initial interaction between
100
101
33
Jesus and Peter gives a positive hint for the early development of Peter‟s
character.102
Peter is frequently envisioned in a fundamentally positive figure in John (6:68, 1-
15) apart from his disavowal of recognizing Jesus (18:12-27). He had
disappointments in following Jesus, yet when Jesus re-established him, he in the
wake of getting the Holy Spirit, turned out to be a genuine evangelist; and proved
himself to the new name that Jesus gave him with a prophetic promise.103
Jesus anticipated what divine grace will fulfill in the heart and life of Peter. This
change of name in fact brought about a change in the life of Peter and he continued
to serve the Lord all through his journey on earth. His life depicted an action of
faith, humbled and lifted. Peter is found in John as often acting intensely with a
decent expectation as depicted even in the Synoptic Gospels. The Synoptic account
of Peter shows that he had direct encounter with Jesus on the boat. We see that the
reaction of Peter to follow Jesus was not done hastily. Similarly, his faith in John‟s
account indicates that he is not yet ready to become a disciple. Initially, he was not
ready to desert his occupation and follow Jesus who is portrayed as a journeying
teacher. But his abiding trust in Jesus and his enduring experiences have helped him
develop into a potential leader in John. This experience of Peter is remarkable as it
102
Christopher W. Skinner, Characters and Characterization in the Gospel of John (New York:
Bloomsbury, 2013), 119.
103
In John 13, Peter fails to comprehend the significance of Jesus washing the disciples‟ feet and a
series of misunderstanding results. Kanagaraj & Kemp, The Gospel According to John, 134.
34
has been witnessed how Jesus approached people from the perspective of their
potentialities.
3.3. Development of Philip
Like Andrew, Philip finds the discovery of Jesus extremely marvelous, making it
impossible to keep within him. Accordingly, he finds Nathanael and said that he has
discovered the “Messiah, Jesus of Nazareth, the son of Joseph, about whom Moses
and the prophets wrote in Old Testament” (Deut. 18:15). While finding Jesus‟
identity, Philip and other disciples‟ comprehension of Jesus keep on changing on
the grounds that at first they discover Jesus as any other man. Philip presumably
would not have persuaded Nathanael had he sat and exhibited with arguments
persuading Nathanael that Jesus of Nazareth was the Messiah. Rather Philip advised
Nathanael to “Come and see” for himself and experience the presence of Jesus and
choose to agree or oppose the idea.104 Despite the fact that the author does not
clearly state about Philip‟s obedience to Jesus‟ call, his prompt witness to Nathanael
(1:45) demonstrates that he followed Jesus and regarded Him to be the Christ to
whom the Old Testament takes the stand. Philip presents Jesus in dialect which was
effectively comprehended by Nathanael.105
John reveals to us more about Philip in contrast with the rest of the Gospels. We
discover three examples about Philip‟s portrayal in John. Twice he is discovered
perplexed and disappointed at the presence and lessons of Jesus (6:5-7, 14:8); and
104
105
Kanagaraj, The Gospel of John, 89-91.
35
once entrusting seekers to Andrew, knowing how well Andrew could acquaint
individuals with Jesus (12:21).106 This is significant because in the Synoptic
Gospels, Philip is just listed among the twelve disciples. And his role is not
explicated further.
Philip‟s declaration about Jesus‟ Messiahship gives the classifications to Nathanael
to translate Jesus‟ powerful knowledge (1:49). John the Baptist appears to show that
Philip who had an honest and sincere heart encountered the genuine Jesus himself
and his experience was not simply another‟s declaration about Him. A few disciples
came to Jesus and He enabled them to follow Him if they are ready to pay the cost.
Jesus‟ own call and the reaction of the disciples through other‟s declaration exhibits
Jesus‟ power by the demands He makes.107 In Philip, we see the development of
faith conquering the barriers of hesitancy and melancholy. Philip is certain in the
light of the fact that he knows the quality of his affection and he is cheerful on the
grounds that he knows whom he cherishes.
3.4. Development of Nathanael
Nathanael was conveyed to Jesus by Philip. At first he was doubtful about Jesus of
Nazareth as the Messiah. It is exceptionally evident from his inquiry which says
“Nazareth! Can anything good come from there?” (1:46b). John‟s record shows
how Nathanael was changed from a skeptic to a devotee.108 It is questionable about
106
Kanagaraj & Kemp, The Gospel According to John, 133.
107
Keener, The Gospel of John, 475-481.
108
36
Nathanael‟s presence as Synoptic Gospels does not specify his name. Nathanael‟s
figure is significant in John as he is pictured not on the grounds that he is one of the
twelve but rather on the grounds that he is an essential wellspring of the Gospel‟s
Galilean custom, being from Cana.109 Besides, John gives clarity when he specifies
that Nathanael was from Cana in Galilee (21:2). Nathanael functions as the
proleptic who represents as the fulfillment of the Baptist‟s mission in 1:31 where
the Baptist made his confession about the greater one who is to come.
3.4.1. Dialogue with Jesus (vv.47-49)
Jesus‟ two explanations changed Nathanael‟s perspective about Jesus. Jesus states
as he saw Nathanael, “Here is a true Israelite, in whom there is nothing false”
(1:47). The utilization of Israelite as nationalistic significance is discovered only in
this Gospel.110 This announcement was made on the ground that Nathanael was a
genuine man as he communicated his questions sincerely. In light of Jesus‟
declaration, Nathanael asked, “How do you know me?” (1:48a); to which Jesus
gave another statement of how he saw Nathanael under the fig tree before Philip
called him (1:48b). Nathanael at that point understood that Jesus‟ information and
qualities surpasses those of a mere man and eventually, his distrust gave way to
faith. Jesus‟ understanding is enriched by the way that He thought about Nathanael
even before Philip approached Him. In fact, Nathanael proclaimed about Jesus as
“Rabbi, you are the Son of God; you are the King of Israel” (1:49). After he
encountered Jesus for himself, his perspective changed about Jesus and he was
109
110
37
persuaded and communicated that “Jesus of Nazareth is the Son of God, the King of
Israel; the awaited Messiah.”111
3.4.2. Cynical turned Believer
Nathanael turned from being a skeptical to devotee after his experience with Jesus.
He found in Jesus a man who had the capacity to comprehend what was in his heart
and who could see into concealed spots. Besides, Jesus discloses to him that this
experience is not adequate for a genuine conviction. Jesus at that point discloses to
him that the Son of Man surpasses additionally knowing and seeing (1:50) who is in
reality the connection amid heaven and the earth. Jesus as well gives the
clarification of the heavenly angels ascending and descending, distinguished as the
messengers of God. Here, Jesus assumes the part of a mediator between heaven and
earth, amongst God and humankind which gives a trace of Jesus‟ service on earth.
This occurred during the time of Jesus‟ death and resurrection that the executed and
risen Jesus is the only way to salvation which should be the believers‟ focal
concentration of message.112
3.4.3. Nathanael’s response
Jesus‟ information of Nathanael‟s sincere character fits the Gospel‟s claim
concerning his insight into others‟ unworthiness (2:23-25). Jesus demonstrates
divine information of human character through Nathanael.113 Unlike the positive
111
112
Ngewa, The Gospel of John, 38-39.
113
38
Synoptic response, Nathanael challenges the word he found out about Jesus of
Nazareth, disproving the claim that this figure from a mean town could be the one
of whom Moses and the prophets foretold.
Nathanael is found to have the most trouble in recognizing Jesus; however,
ultimately he overcomes it. In fact, Jesus guarantees Nathanael an advantage not
guaranteed to others (1:50). For those individuals who neglected to recognize Jesus
and questioned about the Messianic Jesus, Nathanael stands out as an ideal of
dealing with adversity: an outsider who conquered incredible challenges.114
3.5. Analysis
John‟s view of the calling of the first disciples can be understood by taking into
account their amiable relationship with Christ. The process of one disciple finding
another is repeated in John. The development in the character of the four disciples
began with the messianic confession. Their interactions and dialogues paved a way
for the gradual development in their faith. Here, the testimony of John the Baptist
provides the climax in their progressive development. This led to the extent of
turning a skeptic to a faithful believer of Jesus.
Conclusion
In spite of the fact that the majority of the followers make diverse reaction to Jesus,
the early disciples have presented Jesus as the fulfillment of the sacred writings of
114
Neyrey, The Gospel of John, 57-58.
39
the Old Testament. The disciples had genuine faith and life from the beginning of
the narrative. The disciples serve the plot capacity of presenting Jesus by methods
for admissions and assertions that refers the sacred writings. It also, influences to
show that their parts are firmly incorporated with the plot of development.115
The followers of John, similar to the followers in Synoptic accounts, are a part of a
story line that is inseparably connected with the occasions encompassing Jesus‟
earthly ministry.116 John the Baptist bestowed in the lives of those followers by
giving the messianic titles at the beginning with the goal that the disciples get a
more profound comprehension about the Lord and His work.117 He was not just
introduced as an urgent observer to Jesus but in addition, as the underlying source
from which Jesus drew his adherents. The greatest approach of discipleship is to
reach the divine authority through one‟s own experience.
115
Skinner, Characters and Characterization in the Gospel of John, 25.
116
Kostenberger, The Missions of Jesus and the Disciples according to the Fourth Gospel, 144.
117
R.H. Lightfoot, St. John’s Gospel: A Commentary (ed. C.F. Evans; London: Oxford, 1960), 100.
40
CHAPTER 4
Models of Discipleship
Introduction
The dialect of following is associated with discipleship over all canonical
gospels.118 Every individual receives the call of God and the believers then intend to
follow Jesus. In the previous chapters, it has been observed that each of the
disciples were individually dealt by Jesus in the calling of the first disciples. This
chapter focuses on the role of discipleship in Christian community. Every
individual is called for a purpose and receives Christ‟s call accordingly. In this
chapter, some models of discipleship will be discussed according to different sorts
of calling received by the disciples allied to the diverse ways of calling received by
them.
4.1. Four Models of Response to Jesus
4.1.1. Christ Seekers
For Andrew, he personally encountered Jesus and had conversations by spending
time with Him. His life depicted a simple testimony and honest life. It reveals that
the closer the tie, the more emphatic the testimony. This is witnessed when he
brought to Christ his brother Simon, who became a conspicuous power for good.
When Andrew found Messiah, he entered into a life where darkness turned to
118
Johnson Thomaskutty, Dialogue in the Book of Signs: A Polyvalent Analysis of John 1:19-12:50
(BIS 136; Leiden/Boston: E. J. Brill, 2015), 65.
41
light.119 Thus, gradually the term disciple is released from a literal following of
Jesus to a spiritual following Christ that is not limited by time and space. Andrew
reached out to his family, yet it did not end with Peter; his witness was not limited
only to his family but extended to others as well. Likewise, a believer who seeks
Christ should take the responsibility of witnessing Christ to others as well.
4.1.2. The Exceptionally Called
Philip was given an authoritative command where he was asked to follow Christ.
Jesus called Philip by making Himself known to him. To make Christ known is the
most ideal approach to demonstrate reality of Christian discipleship. This act has
been witnessed through Philip who reached out to Nathanael conveying him about
Jesus, the Messiah. Philip presents Jesus in dialect that was effectively
comprehended by Nathanael. In this regard, he sets an illustration for individual
evangelism today who declared Jesus as the deliverer in wording in order to be
comprehended by the listeners.120
4.1.3. Devoted Followers
Jesus already knew that Simon‟s future was anticipated since the time he
encountered Jesus. Simon was hot-headed, incautious, rash and invited precarious
actions. He was certain to harm any general public he went along with his rushed
tongue or rash hand. Simon knew the Lord had discovered him, and he moved
towards becoming Peter, it indicates his allegation to remain the same for the rest of
119
Marcus Dods, The Gospel of St. John (vol. 1; New York: A.C. Armstrong and Son, 1891), 62.
120
Kanagaraj, The Gospel of John, 89-91.
42
his life. Trusting that the Lord had a place for him in His kingdom, and could give
him another character which should fit him for benefit, he turned into another man,
solid where he had been frail, useful and no longer risky to the reason he
cherished.121 This deed of Peter‟s personal testimony can be considered as one of
the most fruitful means of leading people.
God knows his “own” and knows the people who meet Him and follow Him; also,
His words reveal to them what they are and who they will be. In this way, He helps
the disciples confess and follow Him. Thus, faith in Him is grounded in the fact that
in the encounter with Him, the believer‟s own weaknesses and ways of overcoming
it is revealed.122
Often, God will tell us to do something that may be out of our way or seem too hard
at the time. However, we must always be like Peter, obeying and trusting Him.
There is blessing in obedience, and even if we don‟t see it immediately, we ought to
remain obedient and trusting God because His ways and thoughts are always higher.
God always rewards those who trust Him.
4.1.4. Ambiguous Followers
Nathanael was a generous, sociable and genuine character, which guaranteed him of
an ideal sensitivity within the sight of the Lord. He was given a gracious courtesy
disarming him of prejudice and assuring him of a perfect sympathy in the presence
121
Dods, The Gospel of St. John, 63.
122
Bultmann, The Gospel of John, 107.
43
of the Lord. Jesus knows the character of those persons who approaches him. Both
the witness of disciples and their own experience is vital for adequate faith.
A challenge to Nathanael and all believers is that we ought not simply have
confidence in a miracle performing Jesus but rather put our faith and believe in
Jesus Christ. Like Nathanael, we are challenged to expect more prominent things in
our walk with the Lord.
4.2. Shepherding: Pointing to Christ
One of the profoundest lessons any servant of Christ can learn is to be so engaged
in directing individuals toward Jesus that he can think less of oneself and one‟s own
service. Philip portrayed an exceptional model of discipleship by engaging himself
in pointing others to Christ. This act of Philip is quite relatable in today‟s context as
a believer; it is our responsibility to take the initiative in bringing people to Christ.
Philip‟s response to Nathanael‟s doubt ought to be seen as an example because it
parallels Jesus‟ response to the disciples‟ question in the previous section (1:39)
“Come and See.” It was only an invitation to join him. From here we see that
evangelism is usually progressed by genuine, concerned, loving proclamation and
invitation.123
From the call of the first disciples, it can be understood how the messianic
confession had brought about another disciple to Christ. This confession of each of
123
44
the disciples has brought about development in making discipleship. John the
Baptist‟s testimony marks the development of the disciples‟ characters in
encountering and witnessing Christ. All these characters draw out the development
of discipleship in John.
Implications and Conclusion
All Christians are called to participate in the discipleship process, both by receiving
instruction and living out their faith for others to see and imitate. The individuals
who are mature in their faith have the responsibility to partake in educating and
modeling other believers on the one hand; and on the other hand, to ensure that their
Christ like character is being passed on to other believers.124 The purpose of this
Gospel was to convince the readers of the importance of discovering the kind of
believing that transforms life.
The whole section consists of a series of examples of spiritual insight. Christ
reveals his power by showing His knowledge of men‟s thoughts (1:42, 48); and the
disciples recognize their Master by their experience of what He is (1:39, 41, 49).125
In Johannine Call Narrative, the significant aspect is the messianic confessions of
the disciples which led another disciple to come to Christ. Disciples‟ messianic
discovery was done through confession which gives us a synopsis of the Johannine
understanding of Christ-centered discipleship based on a progressive experiential
discovery of Jesus. David R. Beck believes that a genuine discipleship in John
124
James G. Samra, “A Biblical View of Discipleship,” BS 160 (2003): 234.
125
B.F. Westcott, The Gospel According to John (Grand Rapids, MI: Eerdmans, 1881), 23.
45
comprise of a dynamic faith reaction to Jesus‟ oath, without the essential of a “sign”
or any unambiguous show.126 After analyzing the characters of the disciples who
were called in this Gospel, it has been observed that they were self-motivated to go
ahead and follow Christ. Therefore, Beck‟s presumption about genuine discipleship
is apt which in fact gives a strong stand point of the whole of discipleship. In John,
the characterization of these four disciples covers the whole of discipleship. Each of
the disciples focus was only on Jesus and not the ones who directed them to Christ.
This Christ-centered action of the disciples led them to the discovery of Messiah.
The dialogues in the gospel have achieved John‟s presentation of the sheep of God
to the world; the disciples‟ journey and Jesus‟ welcome of them to discipleship; the
followers‟ acknowledgment that he is the Messiah; and the renaming of Peter.
Jesus‟ first expression in the whole gospel shows up as a cross examination to John
the Baptist‟s disciples. The reaction of the disciples‟ ῥαββί ποῦ μένεις frames a
counter inquiry for information. Jesus‟ reply to their counter inquiry “come and
see” can be considered as invitation. The reader is conveyed to the level of thinking
that articulations and dialogues are utilized essentially to stimulate discipleship and
the mission of the disciple-making.127
126
David R. Beck, The Discipleship Paradigm: Readers and Anonymous Characters in the Fourth
Gospel (BIS, 27; Leiden/New York: Brill, 1997). See especially Ch. 8, cited in Skinner, Characters and
Characterization in the Gospel of John, 63-64.
127
Johnson Thomaskutty, Dialogue in the Book of Signs, 67.
46
John cases of different sorts of individuals coming to Jesus delineates that a wide
range of individuals are fitting objects of Jesus‟ Gospel.128 All the above models are
allied in Christian discipleship. The discipleship to which Jesus called was not only
hypothetical but worthwhile. It was collective, open, conferred and corporate. It is
important that every would-be disciple specify what he wants in approaching him.
God gives men the knowledge that they are known and they are obligated to sin;
and shortcomings are known to him. He guarantees even the most miserable ones
that even for them a productive life is possible. The motivation behind this is no
doubt to demonstrate the distinctive routes in which men came into the Lord‟s
organization. A continuous demonstration of discipleship is to love, to remain, to
testify and to follow Jesus.
The great commission which was given to the disciples by Jesus is acknowledged
by all believers. In this way, we ought to know and comprehend the importance of
discipleship with a specific end goal to have the capacity to satisfy our Lord‟s
mandate. We have seen that the disciples of Jesus were joined above all else to
themselves both fundamentally and totally. His calling underlines on the
acknowledgment of Holy Spirit and lifestyle. The objective of Christ‟s discipleship
is to win different individuals with the ultimate aim of following Jesus. To remain
with Him as believers requires an entire and radical surrender to His call. The
genuine significance of discipleship is reaction to Christ‟s Lordship. To fill in the
picture of the follower we should present the portrait which Jesus Himself gives of
128
47
a disciple, as one who is like the Lord Himself, who loves like his Lord, who has a
God-like character and who obeys all His commands.
In Synoptic Gospels, it has been witnessed that the call to follow Jesus was under
some kind of obligation where the disciples had to abandon their trades and follow
Jesus. But this method is not quite relevant in today‟s context using persuasive
imperious style of Jesus‟ calls to discipleship. On the other hand, the Johannine
framework of discipleship shows clarity of freedom to choose and accept Christ
with free will and liberty which is truly significant.
48
BIBLIOGRAPHY
BOOKS AND COMMENTARIES
Barrett. C.K. The Gospel According to St. John: An Introduction with Commentary
and Notes on the Greek Text. 2nd Edition. Philadelphia: Westminster,
1978.
Barton, J. and John M. The Oxford Bible Commentary. New York: OUP, 2001.
Beare, F.W. The Gospel According to Matthew: A Commentary. Oxford: Basil
Blackwell, 1981.
Beasley-Murray, G. R. John. Word Biblical Commentary. Edited by David A.
Hubbard and Glen W. Barker. Vol.36. Waco: Word, 1987.
Beck, D. R. The Discipleship Paradigm: Readers and Anonymous Characters in the
Fourth Gospel. Biblical Interpretation Series. Vol. 27. Leiden/New
York: Brill, 1997.
Borchert, G. L. John 1-11. New International Version. The New American
Commentary: An Exegetical and Theological Exposition of Holy
Scripture. Vol.25A. Nashville, Tennessee: B&H, 1996.
49
Brown, R. E. The Gospel According to John i-xii. The Anchor Bible. Edited by
William Foxwell Albright and David Noel Freedman. Vol. 29. New
York: Doubleday, 1966.
Bruce, F.F. New International Bible Commentary. Edited by H.L. Ellison and
G.C.D. Howley. Grand Rapids, MI: ZPH, 1979.
Bultmann, R. The Gospel of John: A Commentary. Oxford: Blackwell, 1971.
Carson, D.A. The Gospel According to John. Grand Rapids, MI: Eerdmans, 1991.
Dodd, C.H. Historical Tradition in the Fourth Gospel. Cambridge: CUP, 1963.
Dods, M. The Gospel of St. John. Vol. 1. New York: A.C. Armstrong and Son,
1891.
Gaebelein, F. E. John-Acts. The Expositor‟s Bible Commentary with the New
International Version of the Holy Bible. Vol.9. Grand Rapids, MI:
Zondervan, 1981.
Gibbon, E. The History of the Decline and Fall of the Roman Empire, Vol.6.
London: Nabu, 1788.
50
Godet, F. A Commentary on the Gospel of St. Luke. Edited by E.W. Shalders, Vol.1.
Edinburgh: T & T Clark, 1899.
Green, J.B. The Gospel of Luke. The New International Commentary on the New
Testament. Edited by Ned B. Stonehouse, F.F. Bruce and Gordon D.
Fee. Grand Rapids, MI: Eerdmans, 1997.
Kanagaraj, J.J. & Ian S. K. The Gospel According to John. Asia Bible Commentary
Series. Singapore: ATA, 2002.
Kanagaraj, J.J. The Gospel of John: A Commentary with Elements of Comparison to
Indian Religious Thoughts and Cultural Practices. Secunderabad: OM
Books, 2005.
Keener, C.S. The Gospel of John: A Commentary. Vol. I. Grand Rapids, MI: Baker
Academic, 2003.
____________. The IVP Bible Background Commentary New Testament. Drowners
Grove, Illinois: IVP, 1993.
Kostenberger, A.J. John. Baker Exegetical Commentary on the New Testament.
Grand Rapids, MI: Baker Academic, 2004.
51
____________. The Missions of Jesus and the Disciples according to the Fourth
Gospel. Grand Rapids, MI: Eerdmans, 1998.
Kraeling, E.G. The Disciples. Chicago: Rand McNally, 1966.
Lane, W.L. The Gospel According to Mark. The New International Commentary on
the New Testament. Edited by Ned B. Stonehouse, F.F. Bruce and
Gordon D. Fee. Grand Rapids, MI: Eerdmans, 1974.
Lightfoot, R.H. St. John’s Gospel: A Commentary. Edited by C.F. Evans. London:
Oxford, 1960.
Lindars, B. The Gospel of John. London: Oliphants, 1972.
Macgregor, G.H.C. The Gospel of John. New York: Doubleday, 1929.
Milne, B. The Message of John. Bible Speaks Today. Edited by John R. W. Stott.
Downers Grove, IL: IVP, 1993.
Mlakuzhyil, G. The Gospel of John: Commentary for Students. Delhi: ISPCK,
2013.
52
Moloney, F.J. The Gospel of John. Sacra Pagina. Vol.4. Edited by Daniel J.
Harrington. Collegeville, MI: Liturgical Press, 1998.
Morris, Leon. The Gospel According to John. Grand Rapids, MI: Eerdmans, 1995.
Newman, B.M. and Eugene A.N. A Translator’s Handbook on The Gospel of John.
Stuttgart, New York: UBS, 1980.
Neyrey, J. H. The Gospel of John. New Cambridge Bible Commentary. New York:
CUP, 2007.
Ngewa, S.M. The Gospel of John: A Commentary for Pastors, Teachers and
Preachers. Nairobi, Kenya: EPH, 2003.
Nolland, J. The Gospel of Matthew. The New International Greek Testament
Commentary. Edited by I. Howard Marshall and Donald A. Hagner.
Grand Rapids, MI: Eerdmans, 2005.
Pancaro, S. The Law in the Fourth Gospel: The Torah and the Gospel, Moses and
Jesus, Judaism and Christianity According to John. Leiden: E.J. Brill,
1975.
Ram, V.A. The Role of the Mind in Discipleship. Delhi: ISPCK, 2011.
53
Sanders, J.N and B.A Mastin. A Commentary on the Gospel According to St. John.
New York and Evanston: Harper & Row, 1968.
Schnackenburg, R. The Gospel According to St. John Gospel. Vol.1. New York:
Seabury, 1980.
Skinner, C.W. Characters and Characterization in the Gospel of John. New York:
Bloomsbury, 2013.
Smith, D.M. and James D.G D. Theology of the Gospel of John. Cambridge: CUP,
1997.
Thomaskutty, J. Dialogue in the Book of Signs: A Polyvalent Analysis of John 1:19-
12:50. Biblical Interpretation Series 136. Leiden/Boston: E. J. Brill,
2015.
Westcott, B.F. The Gospel According to John. Grand Rapids, MI: Eerdmans, 1881.
JOURNALS AND ARTICLES
Best, E. “Following Jesus: Discipleship in the Gospel of Mark.” Journal for the
study of the New Testament supplement series, no. 4 (1981): 167-171.
54
Samra, J.G. “A Biblical View of Discipleship.” Bibliotheca Sacra. Vol. 160 (2003):
219-220.
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Rudolf Schnackenburg. Edited by J. Gnilka. Freiburg: Herder, 1974.
DICTIONARY
Green, Joel B. “Disciples and Discipleship.” Pages 176-189 in Dictionary of Jesus
and the Gospels. Edited by Scot Mcknight. IL: IVP, 1992.
55

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CHARACTERIZATION OF DISCIPLESHIP IN THE CALL

NARRATIVES OF THE GOSPEL OF JOHN (1:35-51)

UNION BIBLICAL SEMINARY, PUNE

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE

DEGREE OF BACHELOR OF DIVINITY

REGISTRATION NO. AA8767/2014

UNION BIBLICAL SEMINARY, PUNE

the degree of Bachelor of Divinity.

Biblical Seminary, Pune, Maharashtra, India.

UNION BIBLICAL SEMINARY, PUNE

(Mr. Ngimzie Hau & Mrs. Samlam Hau)

within the stipulated time.

I am grateful to my parents for the unceasing encouragement, support and prayers

throughout the time of my research and my stay here in UBS.

Ruolngul and Ms. L. Echi Konyak for proof reading my thesis.

Characterization of the First Disciples: Exegetical Analysis on Selected Passages

1.1. Definition ......................................................................................................................... 3

1.2. Context ............................................................................................................................. 4

1.3. Structure ........................................................................................................................... 5

1.4. Characterization of Andrew in the Call Narrative (1:40-41) ........................................... 6

1.4.1. First follower ............................................................................................................. 6

1.4.2. Andrew first found .................................................................................................... 8

1.5. Characterization of Peter in the Call Narrative (1:42) ................................................... 10

1.5.1. Significance of Κηθᾶς ............................................................................................ 10

1.5.2. Peter‟s Identity ........................................................................................................ 11

1.6. Characterization of Philip in the Call Narrative (1:43-45)............................................. 12

1.6.2. Philip found Nathanael ........................................................................................... 13

1.7. Characterization of Nathanael in the Call Narrative (1:45-51) ...................................... 14

1.7.1. Guileless Israelite .................................................................................................... 14

1.7.2. Significance of the fig tree ...................................................................................... 14

1.7.3. Nathanael‟s Confession .......................................................................................... 15

2.1. Setting of the Synoptic Call Narratives .......................................................................... 17

14; Lk. 5:1-11, 27-28)............................................................................................................ 17

2.1.2. Meaning and Nature of Discipleship from Synoptic perspective ........................... 18

2.2. Setting of the Johannine Call Narratives ........................................................................ 19

2.2.1. Account of „call‟ in the Johannine Narratives (1:35-51) ........................................ 19

2.2.2. Meaning and Nature of Discipleship from Johannine perspective ......................... 20

2.3.1. The call of first disciples ......................................................................................... 21

2.3.4. Narrative Development ........................................................................................... 26

2.4. Analysis .......................................................................................................................... 27

Character Development in the Call Narratives of John

3.1. Development of Andrew ................................................................................................ 30

3.1.1. Dialogue with Jesus (vv.38 & 39)........................................................................... 31

3.2. Development of Peter ..................................................................................................... 33

3.3. Development of Philip ................................................................................................... 35

3.4. Development of Nathanael ............................................................................................. 36

3.4.1. Dialogue with Jesus (vv.47-49) .............................................................................. 37

3.4.2. Cynical turned Believer .......................................................................................... 38

3.4.3. Nathanael‟s response .............................................................................................. 38

3.5. Analysis .......................................................................................................................... 39

4.1. Four Models of Response to Jesus ................................................................................. 41

4.1.1. Christ Seekers ......................................................................................................... 41

4.1.2. The Exceptionally Called ........................................................................................ 42

4.1.3. Devoted Followers .................................................................................................. 42

4.1.4. Ambiguous Followers ............................................................................................. 43

4.2. Shepherding: Pointing to Christ ..................................................................................... 44

Implications and Conclusion ........................................................................................................ 45

Commentaries and Dictionaries

AB The Anchor Bible

ABCS Asia Bible Commentary Series

BST Bible Speaks Today

of the Holy Bible

JSNT Journal for the Study of the New Testament