What to do with discrepancies

In the following passage, the description of the calling of the disciples of Andrew and Peter differs significantly from the synoptic Gospels. Part of this is because Matthew, Mark, and Luke use a common source than John does (as discussed in the Intro to John).  

But this leaves us with the question of how we reconcile the difference between the stories? This would’ve been a non-issue for the intended audience of the Gospel writers. But this issue is difficult for us because our understanding of literature is that it must be either fiction or non-fiction. To blend the two together is not okay for us.  

But in Jesus’ time, it was ok to tell a story that may not have been factually true so long as a greater truth was being communicated. The greater truth that all four of the Gospels tell us about the disciples is that they were called/ invited by Jesus to follow Jesus. And then, as they learned about Jesus, they then shared what they knew and by doing so, they brought other people to Jesus. As far as this greater truth is concerned, all four Gospels are absolute agreement.

John 1:35 The next day John again was standing with two of his disciples,

• Again, just a reminder, that John = John the Baptist.
• Are you surprised that John the Baptist has disciples?
• Being a disciple is like being an apprentice. The idea is to eventually become your own rabbi by studying under a rabbi.
• John was obviously considered by some to be a rabbi.
• And the reason he probably accepted some of those who wanted to be his disciples is because he needs to get his message out beyond just Jerusalem.  
• In Acts 19, for example, we see that John's disciples have been successful in getting John's message out beyond just the Jerusalem area  

John 1:36 and as he watched Jesus walk by, he exclaimed, "Look, here is the Lamb of God!"

• John said this earlier (see John 1:29 notes). But this time John is talking to just two of his disciples.
• Another way that this phrase would be understood would be "Here comes salvation from oppression."
• The Jews are not enslaved like they were with Egypt, but they are oppressed by Roman occupation.  So "The Lamb of God" would be understood, also, as the promise of a new exodus.  
• But the new exodus will NOT be about getting out from under Rome’s rule.
• The new exodus will be about getting out from under their own internal enslavement -- more about this will be revealed as the Gospel of John continues, but for now, the author of John is starting with the misconceptions that surrounded Jesus and his ministry (and still do, really) as an entry point for new disciples (like you and me!).

John 1:37 The two disciples heard him say this, and they followed Jesus.

• Even if Jesus as salvation from Roman oppression is a misconception of Jesus’ ministry, it is enough of a reason for the two disciples of John to follow Jesus.
• This transferring of students between rabbis was pretty common, though one rabbi encouraging his disciples to follow another rabbi probably was NOT so common.
• Also of interest is that Jesus does not initially call these disciples. They follow him before he addresses them. Which was also considered to be more of the typical approach: Disciples would usually choose their rabbi, not vice versa.

John 1:38 When Jesus turned and saw them following, he said to them, "What are you looking for?" They said to him, "Rabbi" (which translated means Teacher), "where are you staying?"

• Jesus notices that he has students. And so he asks them to state their learning objective.
• The disciples respond with their own question which to us sounds like they are completely ignoring Jesus' question. However, the Greek can be interpreted (somewhat awkwardly) as, "Who do you abide with?" This translation gives a different connotation to their question - one that focuses more on "Who are you" rather than "Do you have a nice house?" Regardless of how you interpret the disciples' question, it is a pretty stilted conversation so far.  

John 1:39 He said to them, "Come and see." They came and saw where he was staying, and they remained with him that day. It was about four o'clock in the afternoon.

• Jesus responds to the question from the disciples by saying, "Come and see."  Maybe Jesus gives this answer because he realizes these disciples are difficult conversationalists (a funny but unlikely conclusion) and doesn't want to talk to them any more than he has to.  More likely, his answer tells the disciples that they will best understand who Jesus is and who abides in and with Jesus if they spend some time by observing and listening to him.  This is a good reminder for us current day disciples as well.   
• Some translations say 4 o’clock. Others say "the 10th hour." The Israelites counted the hours after sunrise (not midnight). So 6 am plus 10 hours puts the time around 4 o’clock.
• The importance of this detail of the time seems to have been lost over the centuries. Who knows why this time is in the story?  Conjecture and speculation are welcome, but overall, the detail simply lets us know that the disciples probably DID spend most of the day with Jesus.

John 1:40 One of the two who heard John speak and followed him was Andrew, Simon Peter's brother. 41 He first found his brother Simon and said to him, "We have found the Messiah" (which is translated Anointed ).

• This is a different story of Andrew and Peter becoming disciples than the synoptic Gospels offer. One helpful way to think of the difference between the two tellings is to assume that both stories are likely true, but the names that get assigned to the characters are less likely to be true.
• What is helpful about the synoptic Gospels' telling of how Jesus called disciples is that it tells us how Jesus welcomed any and all individuals - even (and maybe ESPECIALLY) those who were not committed to the typical disciple approach.
• In John's telling, Andrew and Simon seem to be seeking/living as disciples already. What the John story about the disciples focuses on is how individuals help others get to know Jesus.  If we think about the later writing date of John's Gospel (90 to 100 ADE), this is an important concept to highlight since it is pretty likely that all of the people who originally knew Jesus were dead. It is now the disciples of Jesus’ disciples that help others learn about Jesus. The author of John is reminding his audience that this is acceptable process - one that was in play even when Jesus was first getting started with his ministry.
• "Messiah" is a Hebrew word.  The in-scripture translation is another hint that at least some of John's intended audience are Greek-speakers. Thus, the offered translations of Hebrew words that we'll see throughout John.  

John 1:42 He brought Simon to Jesus, who looked at him and said, "You are Simon son of John. You are to be called Cephas" (which is translated Peter ).

• "Cephas" is the Hebrew. Peter is the Greek.  Another in-scripture translation.  
• Although the timing and context of this story is different, this verse corresponds with the synoptic telling of Peter's name change.  As we'll see as we progress through John, this agreement of an event between all four gospels is pretty rare.
• Another thing we start to see in John, starting with this verse, compared to the other gospels, is how the character development of the disciples is almost non-existent. Simon/Peter in John is basically just this guy who shows up. His hard-headed and passionate responses are rarely on display in John, especially in this week's reading.  Instead, this verse, like most of John, focuses more on Jesus.  Yes, Simon/Peter gets a name change, but the name change is because of Jesus' ability to "see into" a person. Not because of anything Simon/Peter has done.

John 1:43 The next day Jesus decided to go to Galilee. He found Philip and said to him, "Follow me."

• This verse is more typical of the “Jesus calling a disciple” paradigm that we are more familiar with.
• In the synoptic Gospels, Philip does not get much name recognition. It is possible that the community that John is writing for might be more familiar/connected with Philip (or Nathanael, who is introduced to Jesus because of Philip…as we’ll see two verses from now), which might explain why Philip gets his own story of being called as a disciple here in John.  

John 1:44 Now Philip was from Bethsaida, the city of Andrew and Peter.

• This information could be to let us know that the word about Jesus is spreading quickly.

John 1:45 Philip found Nathanael and said to him, "We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth."

• This verse is very similar story to Andrew and Simon and serves as another reminder of how word of Jesus spreads.
• The usage of "son of Joseph" suggests that the author of John either does not know of or does not care about the virgin birth story.  Furthermore, the phrase "from Nazareth" means "was born and lives" there. Whether John doesn't know it (or doesn't include it), it is helpful for us because it let's us know that John thinks that Jesus' divine DNA is NOT essential to who he is.  The Gospel of Mark offers a similar narrative without a birth story as well (i.e. a lack of virgin birth story).  

John 1:46 Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see."

• Nazareth is obviously a place that is looked down upon, not just by Nathanael as we see by Philip's lack of "It's not THAT bad of a place," response.  Instead, Philip repeats the invitation that Jesus offered to the first two disciples: “I think you should check Jesus out for yourself.” In other words, the experience of Jesus speaks for itself.

John 1:47 When Jesus saw Nathanael coming toward him, he said of him, "Here is truly an Israelite in whom there is no deceit!"

• This is similar to the renaming of Simon verse (John 1:42). Jesus is able to see into people moreso than is considered usual.  This depiction can feel somewhat "woo-woo." But there is also something to be said about how seeking God gives us insight and wisdom that we would not gain on our own.

John 1:48 Nathanael asked him, "Where did you get to know me?" Jesus answered, "I saw you under the fig tree before Philip called you."

• Nathanael is certainly up-front in his first words with Jesus. Almost combative. But definitely not deceitful! As Jesus said in the previous verse, you know where you stand with Nathanael.  
• More "woo-woo" type of words from Jesus.  One thing to note is that "fig tree" was considered a symbol of learning/knowledge for the Israelites. So Jesus could simply be saying, "I've seen you studying/I've seen you with other rabbis."  Or, maybe he actually DID see Nathanael under a fig tree in some sort of vision…we don’t really know.

John 1:49 Nathanael replied, "Rabbi, you are the Son of God! You are the King of Israel!"

• Despite his resistance towards Nazareth, Nathanael is quick to turn away from his combative verbal stance, here.   

John 1:50 Jesus answered, "Do you believe because I told you that I saw you under the fig tree? You will see greater things than these."

• Jesus seems a bit surprised here at how easily Nathanael turns around, which might suggest "fig tree" is being used more in the symbolic sense.  A possible modern translation could be as follows: "I saw you at school and now you believe me? Haha! Just you wait, then. Much bigger things are about to happen."

John 1:51 And he said to him, "Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man."

• Jesus is referencing the Jacob's ladder story, here, (Genesis 28) where Jacob has run away from home and is using a rock as a pillow when he has this dream of a stairway to heaven that has angels ascending and descending in it.  
• The imagery of the dream is meant to remind Jacob that he is the son of Abraham and Isaac, that he will help fulfill God's promise to Abraham that his people will be a light unto the world.  In other words, Jacob and his family, the Israelites, are to be this portal between, this nexus, this intersection between the divine and the human.  In theory, to come into contact with the Israelites was to come into contact with God.  Except the Israelites didn't actually live this out very well.  But Jesus is saying that he will live out his heritage. And when God's promises are lived out and fulfilled, then amazing things will happen.  Which Jesus is telling Nathanael is about to happen.

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John 1:35-51