John 1:41 He first found his brother Simon and told him, "We have found the Messiah" (which is translated as Christ).

John 1:36,37,45
And looking upon Jesus as he walked, he saith, Behold the Lamb of God! …

John 4:28,29
The woman then left her waterpot, and went her way into the city, and saith to the men, …

2 Kings 7:9
Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household.

the Messias.

John 4:25
The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.

Daniel 9:25,26
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times…

Christ.

Psalm 2:2
The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,

Psalm 45:7
Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

Psalm 89:20
I have found David my servant; with my holy oil have I anointed him:

and told him, “We have found the Messiah”
The declaration of finding the Messiah is profound, as it fulfills the long-awaited hope of the Jewish people for a deliverer. The term "Messiah" (Hebrew: Mashiach) means "Anointed One" and is deeply rooted in Old Testament prophecy, such as Isaiah 9:6-7 and Daniel 9:25-26, which speak of a coming savior and king. This moment signifies the recognition of Jesus as the fulfillment of these prophecies, a pivotal revelation for the Jewish audience of the time.

(which is translated as Christ).
The translation of "Messiah" to "Christ" (Greek: Christos) bridges the Jewish and Gentile worlds, making the message of Jesus accessible to a broader audience. "Christ" carries the same meaning as "Anointed One," emphasizing Jesus' divine appointment and mission. This translation is crucial for the early church's mission to spread the Gospel beyond Jewish communities, as seen in the ministry of Paul and the expansion of Christianity throughout the Roman Empire.

• John records that Andrew’s immediate response after spending time with Jesus (John 1:38-40) was to locate someone else.

• The order here matters: first, meet the Lord personally; then, go share. This echoes the pattern later described in Acts 1:8, where receiving power from the Spirit precedes witnessing “in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

• Andrew’s priority shows that genuine faith naturally overflows into action, just as the Samaritan woman “left her water jar” and hurried back to town to tell others (John 4:28-29).

• The first person Andrew thought of was family. Throughout Scripture, God often begins His work in households—think of Noah (Genesis 7:1), Rahab (Joshua 6:23), and the Philippian jailer (Acts 16:31-34).

• Simon would become Peter, a foundational leader (Matthew 16:18). Andrew’s quiet initiative set the stage for Peter’s future ministry, reminding us that unseen obedience can have far-reaching impact (1 Corinthians 3:6-7).

• Bringing loved ones to Jesus remains a timeless calling (Romans 9:1-3).

• Andrew did not keep the good news private; he spoke up. Proverbs 25:25 likens good news from a distant land to cold water to a weary soul.

• The verb implies deliberate, thoughtful communication—more than casual chatter. Paul later models similar intentional sharing: “I delivered to you as of first importance what I also received” (1 Corinthians 15:3).

• Faith comes through hearing the word about Christ (Romans 10:17); someone must verbalize the message.

• “Found” suggests a discovered treasure (compare Matthew 13:44-46). Andrew recognized Jesus as the long-promised Redeemer foretold in passages like Isaiah 9:6-7 and Daniel 9:25-26.

• The plural “we” may include the other disciple with Andrew (John 1:35-37). Witnessing is often a shared joy (Luke 24:32-35).

• Andrew’s certainty invites confidence: God keeps His promises (2 Corinthians 1:20).

• John pauses to ensure every reader understands: “Messiah” (Hebrew) equals “Christ” (Greek), both meaning “Anointed One.”

• This title carries royal authority (Psalm 2:2) and priestly mediation (Psalm 110:4), fulfilled perfectly in Jesus (Hebrews 1:3).

• By clarifying the term, John bridges cultures, underscoring that Jesus is Savior for all nations (John 3:16; Revelation 5:9-10).

Andrew’s first act after meeting Jesus was to seek out his brother Simon and announce the discovery of the long-awaited Messiah, Christ. His example shows that a personal encounter with Jesus ignites a natural, urgent desire to share the good news—beginning with those closest to us and grounded in the assurance that God’s promises are true.

(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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