his own brother Simon
The phrase "his own brother Simon" emphasizes the personal and familial connection. The Greek word for "brother" is "ἀδελφός" (adelphos), which denotes a close relationship, not just by blood but also in spiritual kinship. Simon, later known as Peter, is a central figure in the New Testament. The mention of Simon's familial relationship highlights the importance of sharing the Gospel within one's immediate circle. It also sets the stage for Simon Peter's significant role in the early Church, as he becomes a foundational leader among the apostles.

and told him
The act of telling, "and told him," signifies communication and testimony. The Greek word "λέγω" (legō) is used here, which means to speak or to say. This is not just casual conversation; it is a declaration of a profound truth. Andrew's action of telling Simon is an example of evangelism, where personal testimony is used to convey the truth of Christ. This reflects the early Christian practice of sharing the Gospel through personal witness and verbal proclamation.

We have found the Messiah
The declaration "We have found the Messiah" is profound. The term "Messiah" comes from the Hebrew "מָשִׁיחַ" (Mashiach), meaning "Anointed One." In Greek, it is "Μεσσίας" (Messias). This title is loaded with Jewish expectation and hope for a deliverer and king. By declaring Jesus as the Messiah, Andrew is acknowledging Jesus as the fulfillment of Old Testament prophecies. This statement is a pivotal moment in the Gospel narrative, as it identifies Jesus as the long-awaited Savior, not just for Israel but for all humanity.

(that is, the Christ)
The parenthetical explanation "(that is, the Christ)" serves to clarify for a Greek-speaking audience. "Christ" is the Greek equivalent of "Messiah," derived from "Χριστός" (Christos), meaning "Anointed One." This clarification is crucial for the early Christian audience, which included both Jews and Gentiles. It bridges the Jewish understanding of the Messiah with the broader Greco-Roman world, emphasizing that Jesus is the universal Savior. This explanation underscores the inclusive nature of the Gospel message, which transcends cultural and linguistic barriers.

(a)To the first disciples--the witness of man (John 1:41-51);

(b)At Cana of Galilee--the witness of nature (John 1:1-11).]

(41) He first findeth his own brother.--The probable explanation of this verse, and the only one which gives an adequate meaning to "first" and "his own," is that each of the two disciples in the fulness of his fresh joy went to seek his own brother, that Andrew found Peter first, and that John records this, and by the form in which he does so implies, but does not state, that he himself found James. To have stated this would have been to break through the personal reserve which he imposed upon himself. (Comp. Matthew 4:18-21; Mark 1:16-19; Luke 5:1-10.) . . .

(a) The Messiah. He (Andrew) first findeth his own brother Simon. Dr. Plummer here observes, "In Church history St. Peter is everything, and St. Andrew nothing: but would there have been an Apostle Peter but for Andrew?" Hengstenberg, De Wette, and others have explained the curious word "first," as though both the unnamed disciple and Andrew had gone together to search out Simon, and that Andrew had been the first of the two to be successful. This would leave the ἴδιον less satisfactorily accounted for than the simple supposition that each of the disciples started in different directions to find "his own" brother, and that Andrew was more fortunate than his companion. The two pairs of brothers are frequently mentioned as being together. James and John, Andrew and Simon, are partners on the lake of Galilee in their fishing business, and are finally called into full discipleship and apostolate after the visit to Jerusalem (see Mark 1:19, 11). The four are specially mentioned as being together (Mark 13:3), so that it is not unreasonable to suggest that when Andrew first sought "his own" brother Simon, John also sought for "his own" brother James. It is worthy of note that the evangelist never mentions his own name, nor that of James, nor that of their mother Salome, although he does imply their presence. Andrew saith to him (Simon), We have found the Messias - the article is omitted, as Ξριστός is merely the translation of" Messiah" - (which, adds the evangelist, is, being interpreted, Christ). Andrew is described on two additional occasions as bringing others to Jesus (John 6:8; John 12:22). Here the rapidity and depth of his convictions are noted. The writer's own impression is implied rather than given. He hides his own faith under the bolder and more explicit utterance of his friend. This was the result upon the mind of two disciples of the first conference with Jesus. Marvellous enough that such a thought should have possessed them, however imperfect their ideas were as yet concerning the Christ! The εὑρήκαμεν implies that they had long been waiting for the Consolation of Israel, looking for his coming, seeking his appearing. "We have sought," they say, "and we have found." A more wonderful Αὔρηκα than that of Archimedes. The plural does not necessitate the presence of John, though it does suggest the agreement of Andrew and his friend in the same august conclusion. What sense of Divine things must have come from the words and looks of Jesus! He who produced such impression on the Baptist as that which the four evangelists report, had done even more with the susceptible spirits of his two disciples. The Baptist never actually called Jesus "the Christ." But when he had testified to the pre-existing glory, the heavenly origin, the sublime functions of the great ἐρχόμενος, and by special revelation on his forewarned spirit had declared that he was the Son of God, the Lamb of God, and the Baptizer with the Holy Ghost and fire: what must not the inference be when his two disciples came into yet closer and more intimate relations with Jesus? The Jewish idea of "Messiah" (Μεσσίας, only occurring here and John 4:25), equivalent to מְשִׁיחָא, Aramaized form, the stat. emphat, of מְשִׁיחַ (Hebrew מָשִׁיחַ); cf. Ἰεσσαί for יִשַׁי (Kautzsch, 'Gram. des Bib. Aram.,' p. 10), was the term used among all classes to denote One who should, as anointed by God, fulfil the functions of Prophet, Priest and King, who should realize the splendid visions of the ancient prophecies, and combine in himself a wonderful exhibition of Divine majesty and even of awful suffering. We see that the Baptist understood what was meant by the title, but denied its applicability to himself. The Samaritans believe in a coming Prophet and Saviour (John 4:25, 29). The people believe that Messiah will work miracles, that he will be born in Bethlehem, that he will abide forever, that he would prove to be the Son of God. The King Messiah is a pre-existing power and presence in their past history. He will come in the clouds, and reign forever and ever (see John 7:26, 31 and John 7:42; John 12:34). According to Wünsche ('Neue Beitrage zurerlauterung der Ev., aus Talmud und Midrasch,' pp. 499, 500), the Talmud ('Pesachim,' 54, and 'Nedavim,' 39) declares that Messias, or his Name, was one of the seven things created before the world; and Midrasch ('Schemoth,' par. 19) on Exodus 4:22 declares that the King Messias was the Firstborn of God. The more spiritual ideas of John the Baptist have prepared the two disciples to see, even in the travel-stained, lowly Man, "the Messiah." Of course, their idea of Messiah and their idea of Jesus would suffer wonderful development, and be harmonized and blended into a sublime unity by later instructions; but they had made this great discovery, and hastened to impart it.

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