Being Sought-After or Called and Following

Being Sought After and Found, Called and Following
Jesus often uses the ideas of seeking-after and being found, being called or invited and following to discuss ideas associated with the proclamation and expected response. These have in common the idea that Jesus is the cause behind evangelism, that he seeks out or calls individuals to him.

It is important to distinguish between the specific call of followship that Jesus extended to the Twelve and the generalized call to "followship" that was extended to all. For example, Jesus did not call all to be apostles, but only a few (ref. Lk 6:13). This concept is discussed in more detail in the Barnabas Ministry article "Disciples, Followers and Believers."

Section Text Comments

55 MK 2:15 And it came about that He was reclining at the table in his house, and many tax-gatherers and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. [16] And when the scribes of the Pharisees saw that He was eating with the sinners and tax-gatherers, they began saying to His disciples, "Why is He eating and drinking with tax-gatherers and sinners?" [17] And hearing this, Jesus said to them, "it is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners." Jesus' proclamation includes a call to "sinners." The only evident response at this point is that they were associating with Jesus.

76 MT 11:28 "Come to Me, all who are weary and heavy-laden, and I will give you rest. [29] "Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and YOU SHALL FIND REST FOR YOUR SOULS. [30] "For My yoke is easy, and My load is light." Jesus' invitation to the weary isn't for more or even different weariness, but for rest.
The response in view is coming to Jesus and taking his yoke, probably meaning his example.

99,
139 MT 10:34 "Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. [35] "For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; [36] and A MAN'S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD. [37] "He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. [38] "And he who does not take his cross and follow after Me is not worthy of Me. [39] "He who has found his life shall lose it, and he who has lost his life for My sake shall find it.
MT 10:40 "He who receives you receives Me, and he who receives Me receives Him who sent Me. [41] "He who receives a prophet in the name of a prophet shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. [42] "And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you he shall not lose his reward."

Lk 10:16 "The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me."
To those who might seek to follow after Jesus, he expects them to love him over family, and to "take up their crosses" and "lose their lives" following him.
The coming of Jesus and of those he sent can be met with either acceptance or rejection. Receiving is the only acceptable response to Jesus's sent ones.

164 LK 14:15 And when one of those who were reclining at the table with Him heard this, he said to Him, "Blessed is everyone who shall eat bread in the kingdom of God!" [16] But He said to him, "A certain man was giving a big dinner, and he invited many; [17] and at the dinner hour he sent his slave to say to those who had been invited, `Come; for everything is ready now.' [18] "But they all alike began to make excuses. The first one said to him, `I have bought a piece of land and I need to go out and look at it; please consider me excused.' [19] "And another one said, `I have bought five yoke of oxen, and I am going to try them out; please consider me excused.' [20] "And another one said, `I have married a wife, and for that reason I cannot come.' [21] "And the slave came back and reported this to his master. Then the head of the household became angry and said to his slave, `Go out at once into the streets and lanes of the city and bring in here the poor and crippled and blind and lame.' [22] "And the slave said, `Master, what you commanded has been done, and still there is room.' [23] "And the master said to the slave, `Go out into the highways and along the hedges, and compel them to come in, that my house may be filled. [24] `For I tell you, none of those men who were invited shall taste of my dinner.'" The context of this parable is Jesus attending a Sabbath day meal at the house of a prominent Pharisee, and he was being watched closely (Lk 14:1). First, Luke tells us that Jesus questions the leaders concerning healing on the Sabbath, then he challenges the competitiveness of the guests over the seating arrangements. Thirdly, the told the one who had invited him to not have banquets for his friends-- lest he be repaid for his kindness-- but for those who did not have the means to repay him. This, he would have treasure in heaven that would be repaid at the resurrection.
Hearing of the resurrection, a guest brings up the feast in the kingdom of God, meaning heaven itself. Jesus apparently used this concept of a feast frequently.

There are several keys to this parable. First, those who had been invited rejected the feast for trivial reasons. The master was angered and was determined about two things: the his house would be full, and that none of those who had been invited would partake of it.

This parable seems to relate to the rejection of the invitation of Jesus by the Jewish leaders, and the finality of their decision. It also illustrates that the invitation goes out to all everywhere-- to fill up the banquet of the Master.

166 LK 15:1 Now all the tax-gatherers and the sinners were coming near Him to listen to Him. [2] And both the Pharisees and the scribes began to grumble, saying, "This man receives sinners and eats with them."
LK 15:3 And He told them this parable, saying, [4] "What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture, and go after the one which is lost, until he finds it? [5] "And when he has found it, he lays it on his shoulders, rejoicing. [6] "And when he comes home, he calls together his friends and his neighbors, saying to them, `Rejoice with me, for I have found my sheep which was lost!' [7] "I tell you that in the same way, there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous persons who need no repentance.

LK 15:8 "Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? [9] "And when she has found it, she calls together her friends and neighbors, saying, `Rejoice with me, for I have found the coin which I had lost!' [10] "In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents."
The context of this parable is the grumbling of religious leaders who were criticizing Jesus' association with "sinners." The primary point of these parables is that God rejoices over those who repent and see their relationship to him restored.
It seems that this first parable compares evangelism to looking for lost sheep. Yet by its very nature (contrasting the ninety-nine with the one) Jesus is relating to the outcasts of Jewish religious society. The "ninety-nine" are the Jews that are faithful, the "lost sheep" represents the individual "sinners" who repent when Jesus seeks them out.

Jesus' evangelism during his ministry was directed towards the "lost sheep of Israel" (Mt 10:6, 15:24). It is this mission that is in view, not the larger Great Commission to the whole world (Mt 28:18-19).

166 LK 15:11 And He said, "A certain man had two sons; [12] and the younger of them said to his father, `Father, give me the share of the estate that falls to me.' And he divided his wealth between them. [13] "And not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living. [14] "Now when he had spent everything, a severe famine occurred in that country, and he began to be in need. [15] "And he went and attached himself to one of the citizens of that country, and he sent him into his fields to feed swine. [16] "And he was longing to fill his stomach with the pods that the swine were eating, and no one was giving anything to him. [17] "But when he came to his senses, he said, `How many of my father's hired men have more than enough bread, but I am dying here with hunger! [18] `I will get up and go to my father, and will say to him, "Father, I have sinned against heaven, and in your sight; [19] "I am no longer worthy to be called your son; make me as one of your hired men."' [20] "And he got up and came to his father. But while he was still a long way off, his father saw him, and felt compassion for him, and ran and embraced him, and kissed him. [21] "And the son said to him, `Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.' [22] "But the father said to his slaves, `Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; [23] and bring the fattened calf, kill it, and let us eat and be merry; [24] for this son of mine was dead, and has come to life again; he was lost, and has been found.' And they began to be merry.
[25] "Now his older son was in the field, and when he came and approached the house, he heard music and dancing. [26] "And he summoned one of the servants and began inquiring what these things might be. [27] "And he said to him, `Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' [28] "But he became angry, and was not willing to go in; and his father came out and began entreating him. [29] "But he answered and said to his father, `Look! For so many years I have been serving you, and I have never neglected a command of yours; and yet you have never given me a kid, that I might be merry with my friends; [30] but when this son of yours came, who has devoured your wealth with harlots, you killed the fattened calf for him.' [31] "And he said to him, `My child, you have always been with me, and all that is mine is yours. [32] `But we had to be merry and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.'"
This parable is one of the most moving and poignant in the gospels. It communicates the tragedy of human lostness and the heart of a Father who lets people choose to leave him even while he earnestly awaits their choice to return to him.
However, the setting of the parable and the conclusion of the parable point to its purpose: the loving rebuke of a father to the cold-hearted and resentful older brother who failed to rejoice in the return of the lost son.

With this parable, Jesus expresses the sadness of the heart of God towards the religious leaders who had locked out the "sinners" in their midst from a relationship with God. Jesus made this very point to them in Mt 23:13, Lk 11:52.

183 LK 19:8 And Zaccheus stopped and said to the Lord, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." [9] And Jesus said to him, "Today salvation has come to this house, because he, too, is a son of Abraham. [10] "For the Son of Man has come to seek and to save that which was lost." The story of Zaccheus shows a sinner repenting of specific sinful behavior-- fraud. There is no record of Jesus commanding this specific repentance; it was spontaneous and acceptable to Jesus.
There is no specific mention of proclamation, faith, repentance, baptism or following Jesus. Yet, on the basis of his response Jesus identifies Zaccheus with the language of the "found sheep" that he had come to seek and save. This doesn't de-emphasize or minimize any other element; it simply shows that the change of the heart is the most significant part of the story.

194 MT 22:1 And Jesus answered and spoke to them again in parables, saying, [2] "The kingdom of heaven may be compared to a king, who gave a wedding feast for his son. [3] "And he sent out his slaves to call those who had been invited to the wedding feast, and they were unwilling to come. [4] "Again he sent out other slaves saying, `Tell those who have been invited, "Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast."' [5] "But they paid no attention and went their way, one to his own farm, another to his business, [6] and the rest seized his slaves and mistreated them and killed them. [7] "But the king was enraged and sent his armies, and destroyed those murderers, and set their city on fire. [8] "Then he said to his slaves, `The wedding is ready, but those who were invited were not worthy. [9] `Go therefore to the main highways, and as many as you find there, invite to the wedding feast.' [10] "And those slaves went out into the streets, and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests. [11] "But when the king came in to look over the dinner guests, he saw there a man not dressed in wedding clothes, [12] and he said to him, `Friend, how did you come in here without wedding clothes?' And he was speechless. [13] "Then the king said to the servants, `Bind him hand and foot, and cast him into the outer darkness; in that place there shall be weeping and gnashing of teeth.' [14] "For many are called, but few are chosen." Jesus again uses the motif of a feast to teach about the kingdom. Many are called to the "feast" (the kingdom), but few are chosen. Those who are chosen respond to the invitation and also are "dressed properly." This might be a reference to righteousness or forgiveness, ref. Gal 3:27, Rev 3:5, 7:13-14, 19:8, 14. However, the "wedding clothes" could suggest something far more simple: whether or not the person was in the spirit of the event to which he had been invited.

220 JN 15:26 "When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth, who proceeds from the Father, He will bear witness of Me, [27] and you will bear witness also, because you have been with Me from the beginning. One of the primary works of the Holy Spirit living in Christians is the bearing witness to the world.

241 MT 27:57 And when it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus.
JN 19:38 And after these things Joseph of Arimathea, being a disciple of Jesus, but a secret one, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. He came therefore, and took away His body.
Here we see Joseph, one of those who was a disciple of Jesus in secret for fear of the Jews.
The idea of a "secret disciple" seems to fly in the face of Mt 10:32-33, while the idea of a "rich disciple" seems to contradict Mt 19:23-24. Yet, his faithfulness here is unquestioned and commended. These serve as a reminder that God is the final arbiter of one's faithfulness to God.

255 JN 21:19 Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, "Follow Me!" [20] Peter, turning around, saw the disciple whom Jesus loved following them; the one who also had leaned back on His breast at the supper, and said, "Lord, who is the one who betrays You?" [21] Peter therefore seeing him said to Jesus, "Lord, and what about this man?" [22] Jesus said to him, "If I want him to remain until I come, what is that to you? You follow Me!" Here Jesus re-extends the call to Peter for him to "follow me." The point is for Peter to not concern himself with John's relationship with Jesus, but with his own.
"Follow me" is a clear reference to Peter's future martyrdom. Jesus foretold this type of death and compared John's possible future to it.

Section	Text	Comments
55	MK 2:15 And it came about that He was reclining at the table in his house, and many tax-gatherers and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. [16] And when the scribes of the Pharisees saw that He was eating with the sinners and tax-gatherers, they began saying to His disciples, "Why is He eating and drinking with tax-gatherers and sinners?" [17] And hearing this, Jesus said to them, "it is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners."	Jesus' proclamation includes a call to "sinners." The only evident response at this point is that they were associating with Jesus.
76	MT 11:28 "Come to Me, all who are weary and heavy-laden, and I will give you rest. [29] "Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and YOU SHALL FIND REST FOR YOUR SOULS. [30] "For My yoke is easy, and My load is light."	Jesus' invitation to the weary isn't for more or even different weariness, but for rest. The response in view is coming to Jesus and taking his yoke, probably meaning his example.
99, 139	MT 10:34 "Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. [35] "For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; [36] and A MAN'S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD. [37] "He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. [38] "And he who does not take his cross and follow after Me is not worthy of Me. [39] "He who has found his life shall lose it, and he who has lost his life for My sake shall find it. MT 10:40 "He who receives you receives Me, and he who receives Me receives Him who sent Me. [41] "He who receives a prophet in the name of a prophet shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. [42] "And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you he shall not lose his reward." Lk 10:16 "The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me."	To those who might seek to follow after Jesus, he expects them to love him over family, and to "take up their crosses" and "lose their lives" following him. The coming of Jesus and of those he sent can be met with either acceptance or rejection. Receiving is the only acceptable response to Jesus's sent ones.
164	LK 14:15 And when one of those who were reclining at the table with Him heard this, he said to Him, "Blessed is everyone who shall eat bread in the kingdom of God!" [16] But He said to him, "A certain man was giving a big dinner, and he invited many; [17] and at the dinner hour he sent his slave to say to those who had been invited, `Come; for everything is ready now.' [18] "But they all alike began to make excuses. The first one said to him, `I have bought a piece of land and I need to go out and look at it; please consider me excused.' [19] "And another one said, `I have bought five yoke of oxen, and I am going to try them out; please consider me excused.' [20] "And another one said, `I have married a wife, and for that reason I cannot come.' [21] "And the slave came back and reported this to his master. Then the head of the household became angry and said to his slave, `Go out at once into the streets and lanes of the city and bring in here the poor and crippled and blind and lame.' [22] "And the slave said, `Master, what you commanded has been done, and still there is room.' [23] "And the master said to the slave, `Go out into the highways and along the hedges, and compel them to come in, that my house may be filled. [24] `For I tell you, none of those men who were invited shall taste of my dinner.'"	The context of this parable is Jesus attending a Sabbath day meal at the house of a prominent Pharisee, and he was being watched closely (Lk 14:1). First, Luke tells us that Jesus questions the leaders concerning healing on the Sabbath, then he challenges the competitiveness of the guests over the seating arrangements. Thirdly, the told the one who had invited him to not have banquets for his friends-- lest he be repaid for his kindness-- but for those who did not have the means to repay him. This, he would have treasure in heaven that would be repaid at the resurrection. Hearing of the resurrection, a guest brings up the feast in the kingdom of God, meaning heaven itself. Jesus apparently used this concept of a feast frequently. There are several keys to this parable. First, those who had been invited rejected the feast for trivial reasons. The master was angered and was determined about two things: the his house would be full, and that none of those who had been invited would partake of it. This parable seems to relate to the rejection of the invitation of Jesus by the Jewish leaders, and the finality of their decision. It also illustrates that the invitation goes out to all everywhere-- to fill up the banquet of the Master.
166	LK 15:1 Now all the tax-gatherers and the sinners were coming near Him to listen to Him. [2] And both the Pharisees and the scribes began to grumble, saying, "This man receives sinners and eats with them." LK 15:3 And He told them this parable, saying, [4] "What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture, and go after the one which is lost, until he finds it? [5] "And when he has found it, he lays it on his shoulders, rejoicing. [6] "And when he comes home, he calls together his friends and his neighbors, saying to them, `Rejoice with me, for I have found my sheep which was lost!' [7] "I tell you that in the same way, there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous persons who need no repentance. LK 15:8 "Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? [9] "And when she has found it, she calls together her friends and neighbors, saying, `Rejoice with me, for I have found the coin which I had lost!' [10] "In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents."	The context of this parable is the grumbling of religious leaders who were criticizing Jesus' association with "sinners." The primary point of these parables is that God rejoices over those who repent and see their relationship to him restored. It seems that this first parable compares evangelism to looking for lost sheep. Yet by its very nature (contrasting the ninety-nine with the one) Jesus is relating to the outcasts of Jewish religious society. The "ninety-nine" are the Jews that are faithful, the "lost sheep" represents the individual "sinners" who repent when Jesus seeks them out. Jesus' evangelism during his ministry was directed towards the "lost sheep of Israel" (Mt 10:6, 15:24). It is this mission that is in view, not the larger Great Commission to the whole world (Mt 28:18-19).
166	LK 15:11 And He said, "A certain man had two sons; [12] and the younger of them said to his father, `Father, give me the share of the estate that falls to me.' And he divided his wealth between them. [13] "And not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living. [14] "Now when he had spent everything, a severe famine occurred in that country, and he began to be in need. [15] "And he went and attached himself to one of the citizens of that country, and he sent him into his fields to feed swine. [16] "And he was longing to fill his stomach with the pods that the swine were eating, and no one was giving anything to him. [17] "But when he came to his senses, he said, `How many of my father's hired men have more than enough bread, but I am dying here with hunger! [18] `I will get up and go to my father, and will say to him, "Father, I have sinned against heaven, and in your sight; [19] "I am no longer worthy to be called your son; make me as one of your hired men."' [20] "And he got up and came to his father. But while he was still a long way off, his father saw him, and felt compassion for him, and ran and embraced him, and kissed him. [21] "And the son said to him, `Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.' [22] "But the father said to his slaves, `Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; [23] and bring the fattened calf, kill it, and let us eat and be merry; [24] for this son of mine was dead, and has come to life again; he was lost, and has been found.' And they began to be merry. [25] "Now his older son was in the field, and when he came and approached the house, he heard music and dancing. [26] "And he summoned one of the servants and began inquiring what these things might be. [27] "And he said to him, `Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' [28] "But he became angry, and was not willing to go in; and his father came out and began entreating him. [29] "But he answered and said to his father, `Look! For so many years I have been serving you, and I have never neglected a command of yours; and yet you have never given me a kid, that I might be merry with my friends; [30] but when this son of yours came, who has devoured your wealth with harlots, you killed the fattened calf for him.' [31] "And he said to him, `My child, you have always been with me, and all that is mine is yours. [32] `But we had to be merry and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.'"	This parable is one of the most moving and poignant in the gospels. It communicates the tragedy of human lostness and the heart of a Father who lets people choose to leave him even while he earnestly awaits their choice to return to him. However, the setting of the parable and the conclusion of the parable point to its purpose: the loving rebuke of a father to the cold-hearted and resentful older brother who failed to rejoice in the return of the lost son. With this parable, Jesus expresses the sadness of the heart of God towards the religious leaders who had locked out the "sinners" in their midst from a relationship with God. Jesus made this very point to them in Mt 23:13, Lk 11:52.
183	LK 19:8 And Zaccheus stopped and said to the Lord, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." [9] And Jesus said to him, "Today salvation has come to this house, because he, too, is a son of Abraham. [10] "For the Son of Man has come to seek and to save that which was lost."	The story of Zaccheus shows a sinner repenting of specific sinful behavior-- fraud. There is no record of Jesus commanding this specific repentance; it was spontaneous and acceptable to Jesus. There is no specific mention of proclamation, faith, repentance, baptism or following Jesus. Yet, on the basis of his response Jesus identifies Zaccheus with the language of the "found sheep" that he had come to seek and save. This doesn't de-emphasize or minimize any other element; it simply shows that the change of the heart is the most significant part of the story.
194	MT 22:1 And Jesus answered and spoke to them again in parables, saying, [2] "The kingdom of heaven may be compared to a king, who gave a wedding feast for his son. [3] "And he sent out his slaves to call those who had been invited to the wedding feast, and they were unwilling to come. [4] "Again he sent out other slaves saying, `Tell those who have been invited, "Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast."' [5] "But they paid no attention and went their way, one to his own farm, another to his business, [6] and the rest seized his slaves and mistreated them and killed them. [7] "But the king was enraged and sent his armies, and destroyed those murderers, and set their city on fire. [8] "Then he said to his slaves, `The wedding is ready, but those who were invited were not worthy. [9] `Go therefore to the main highways, and as many as you find there, invite to the wedding feast.' [10] "And those slaves went out into the streets, and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests. [11] "But when the king came in to look over the dinner guests, he saw there a man not dressed in wedding clothes, [12] and he said to him, `Friend, how did you come in here without wedding clothes?' And he was speechless. [13] "Then the king said to the servants, `Bind him hand and foot, and cast him into the outer darkness; in that place there shall be weeping and gnashing of teeth.' [14] "For many are called, but few are chosen."	Jesus again uses the motif of a feast to teach about the kingdom. Many are called to the "feast" (the kingdom), but few are chosen. Those who are chosen respond to the invitation and also are "dressed properly." This might be a reference to righteousness or forgiveness, ref. Gal 3:27, Rev 3:5, 7:13-14, 19:8, 14. However, the "wedding clothes" could suggest something far more simple: whether or not the person was in the spirit of the event to which he had been invited.
220	JN 15:26 "When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth, who proceeds from the Father, He will bear witness of Me, [27] and you will bear witness also, because you have been with Me from the beginning.	One of the primary works of the Holy Spirit living in Christians is the bearing witness to the world.
241	MT 27:57 And when it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. JN 19:38 And after these things Joseph of Arimathea, being a disciple of Jesus, but a secret one, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. He came therefore, and took away His body.	Here we see Joseph, one of those who was a disciple of Jesus in secret for fear of the Jews. The idea of a "secret disciple" seems to fly in the face of Mt 10:32-33, while the idea of a "rich disciple" seems to contradict Mt 19:23-24. Yet, his faithfulness here is unquestioned and commended. These serve as a reminder that God is the final arbiter of one's faithfulness to God.
255	JN 21:19 Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, "Follow Me!" [20] Peter, turning around, saw the disciple whom Jesus loved following them; the one who also had leaned back on His breast at the supper, and said, "Lord, who is the one who betrays You?" [21] Peter therefore seeing him said to Jesus, "Lord, and what about this man?" [22] Jesus said to him, "If I want him to remain until I come, what is that to you? You follow Me!"	Here Jesus re-extends the call to Peter for him to "follow me." The point is for Peter to not concern himself with John's relationship with Jesus, but with his own. "Follow me" is a clear reference to Peter's future martyrdom. Jesus foretold this type of death and compared John's possible future to it.