Johannes 1:39 Kommentar

The scope and design of this chapter is to confirm our faith in Christ as the eternal Son of God, and the true Messiah and Saviour of the world, that we may be brought to receive him, and rely upon him, as our Prophet, Priest, and King, and to give up ourselves to be ruled, and taught, and saved by him. In order to this, we have here, I. An account given of him by the inspired penman himself, fairly laying down, in the beginning, what he designed his whole book should be the proof of (Joh 1:1-5); and again (Joh 1:10-14); and again, (Joh 1:16-18). II. The testimony of John Baptist concerning him (Joh 1:6-9, and Joh 1:15); but most fully and particularly (v. 19-37). III. His own manifestation of himself to Andrew and Peter (Joh 1:38-42), to Philip and Nathanael (Joh 1:43-51).

John 1:1 joh 1:1 joh 1:1 joh 1:1In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Joh 1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, Joh 1:15. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, Jo1 1:1. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, Luk 1:2, the Apostle Paul, Act 20:32 and the Apostle Peter, Pe2 3:5. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in Joh 1:14 and from those places, where the word is explained by the Son, compare Jo1 5:5. And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints. The phrase, , "the word of the Lord", so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied. Amelius (f), a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these, "and this was truly "Logos", or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man. In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews (g), and understood prophecy (h), and stirred up the fire of the Hebrew philosophy (i); but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests (k), and to understand the rites of the prophets (l); and Aristobulus, a Jew, affirms (m), he studied their law; and Numenius, a Pythagoric philosopher (n), charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses "Atticising?" or Moses speaking Greek: and Eusebius (o), an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown. Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made (p). The eternity of the Messiah is acknowledged by the ancient Jews: Mic 5:2 is a full proof of it; which by them (q) is thus paraphrased, "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old. Jarchi upon it only mentions Psa 72:17 which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, "before the sun his name was Yinnon"; that is, the Son, namely the Son of God; and Aben Ezra interprets it, , "he shall be called the son"; and to this agrees what the Talmudisis say (r), that the name of the Messiah was before the world was created; in proof of which they produce the same passage, And the word was with God; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases; Psa 110:1 "the Lord said to my Lord", is rendered, "the Lord said to his word"; where he is manifestly distinguished from Jehovah, that speaks to him; and in Hos 1:7 the Lord promises to "have mercy on the house of Judah", and "save them by the Lord their God". The Targum is, "I will redeem them by the word of the Lord their God"; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of "the word" being "with God", is in the Targums expressed by, , "the word from before the Lord", or "which is before the Lord": being always in his presence, and the angel of it; so Onkelos paraphrases Gen 31:22 "and the word from before the Lord, came to Laban", &c. and Exo 20:19 thus, "and let not the word from before the Lord speak with us, lest we die"; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in Pro 8:1 agreeably to which John here speaks. John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows, and the word was God; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, Joh 1:6 and which shows, that the word "God", is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God. Thus the words in Gen 28:20 are paraphrased by Onkelos, "if "the word of the Lord" will be my help, and will keep me, &c. then "the word of the Lord" shall be, , "my God": again, Lev 26:12 is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus, "I will cause the glory of my Shekinah to dwell among you, and my word shall "be your God", the Redeemer; once more, Deu 26:17 is rendered by the Jerusalem Targum after this manner, "ye have made "the word of the Lord" king over you this day, that he may be your God: and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God (s), (f) Apud Euseb. Prepar. Evangel. l. 11. c. 19. (g) Stromat. l. 1. p. 274. (h) Ib. p. 303. (i) Ib. Paedagog. l. 2. c. 1. p. 150. (k) Valer. Maxim. l. 8. c. 7. (l) Apuleius de dogmate Platonis, l. 1. in principio. (m) Apud. Euseb. Prepar. Evangel. l. 13. c. 12. (n) Hesych. Miles. de Philosophis. p. 50. (o) Prepar. Evangel. l. 11. c. 9. (p) De Leg. Alleg. l. 2. p. 93. de Plant. Noe, p. 217. de Migrat. Abraham, p. 389. de Profugis, p. 466. quis. rer. divin. Haeres. p. 509. (q) Targum Jon. in loc. (r) T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2. Pirke Eliezer, c. 3. (s) De Allegor. l. 2. p. 99, 101. & de Somniis, p. 599.

He saith unto them, come and see,.... He gave them an invitation, to go along with him directly, and see with their own eyes, where he dwelt, and there and then converse with him, and at any other time; to which they had a hearty welcome: they came and saw where he dwelt; they accepted of the invitation, and went along with him immediately, and saw, and took notice of the place where he had lodgings, that they might know it, and find it another time; which Dr. Lightfoot conjectures was at Capernaum, which is very probable; since that was his own city, where he paid tribute, where he frequently resorted, and was on the banks of Jordan, near the lake of Gennesaret; and these disciples were Galilaeans: and abode with him that day; the remaining part of the day, which they spent in delightful conversation with him; by which they knew that he was the Messiah; at least they were better instructed in this matter, and more confirmed in it. The Arabic version renders it, "they remained with him that his own day"; and Dr. Lightfoot thinks the next day is meant, and that it was the sabbath day, which they kept with him in private devotion and conference: for it was about the tenth hour; which, according to the Roman way of reckoning, must be ten o'clock in the morning; so that there was a considerable part of the day before them; but according to the Jewish way of reckoning, who reckon twelve hours to a day, it must be four o'clock in the afternoon, when there were but two hours to night: and this being; about the time when the lamb of the daily sacrifice of the evening was offered up, very seasonably did John point unto them, at this time, Christ the Lamb of God, the antitype of that sacrifice; for the daily evening sacrifice was slain at eight and a half, and was offered at nine and a half (f), or between the ninth and tenth hours of the day. The Ethiopic version renders it, "they remained with him that day unto the tenth hour", (f) Misn. Pesachim, c. 5. sect. 1.

(tom. ii. c. 29) Or perhaps come, is an invitation to action; see, to contemplation.

And therefore Christ does not tell them the marks of His abode, nor its situation, but rather induces them to follow Him by showing them that He had accepted them. For this reason He did not say anything of this kind to them, "It is an unseasonable time now for you to enter into the house, to-morrow you shall hear if you have any wish, return home now"; but converses with them as with friends, and those who had long been with Him. How then saith He in another place, "But the Son of Man hath not where to lay His head," while here He saith, "Come and see" where I abide? Because the expression "hath not where to lay His head," signifies that He had no dwelling place of His own, not that He did not abide in a house. And this too is the meaning of the comparison. The Evangelist has mentioned that "they abode with Him that day," but has not added wherefore, because the reason was plain; for from no other motive did they follow Christ, and He draw them to Him, but only that they might have instruction; and this they enjoyed so abundantly and eagerly even in a single night, that they both proceeded straightway to the capture of others.

"What seek ye?" They said unto Him, "Rabbi (which is to say, being interpreted, Master), where dwellest Thou? He says to them, Come and see. And they came and saw where He dwelt, and abode with Him that day: and it was about the tenth hour." Do we think that it did in no wise pertain to the evangelist to tell us what hour it was? Is it possible that he wished us to give heed to nothing in that, to inquire after nothing? It was the tenth hour. That number signifies the law, because the law was given in ten commandments. But the time had come for the law to be fulfilled by love, because it could not be fulfilled by the Jews by fear. Hence the Lord says, "I am not come to destroy the law, but to fulfill." Suitably, then, at the tenth hour did these two follow Him, at the testimony of the friend of the Bridegroom, and that He at the tenth hour heard "Rabbi (which is interpreted, Master)." If at the tenth hour the Lord heard Rabbi, and the tenth number pertains to the law, the master of the law is no other than the giver of the law. Let no one say that one gave the law, and that another teaches the law: for the same teaches it who gave it; He is the Master of His own law, and teaches it. And mercy is in His tongue therefore mercifully teacheth He the law, as it is said regarding wisdom, "The law and mercy doth she carry in her tongue." Do not fear that thou art not able to fulfill the law, flee to mercy. If thou canst not fulfill the law, make use of that covenant, make use of the bond, make use of the prayers which the heavenly One, skilled in the law, has ordained and composed for you.

(Tr. vii. c. 9) What a blessed day and night was that! Let us too build up in our hearts within, and make Him an house, whither He may come and teach us. (Tr. vii. c. 10) The number here signifies the law, which was composed of ten commandments. The time had come when the law was to be fulfilled by love, the Jews, who acted from fear, having been unable to fulfil it, and therefore was it at the tenth hour that our Lord heard Himself called, Rabbi; none but the giver of the law is the teacher of the law.

Let us see what follows: "Behold the Lamb of God." This John said, and the two disciples heard him speak, and followed Jesus. Then Jesus turned and saw them following, and saith unto them, "What seek ye?" And they said, "Rabbi (that is to say, being interpreted, Master), where dwellest Thou?" They did not follow Him in such manner as that they should cleave to Him; for it is plain when they cleave unto Him, for He called them from the ship. For one of the two was Andrew, as you have just heard, and Andrew was the brother of Peter; and we know from the Gospel that the Lord called Peter and Andrew from the ship, saying, "Come ye after me, and I will make you fishers of men." And from that time they clave unto Him, so as not to go away. On the present occasion these two followed Him, not as those who were not again to leave Him, but to see where He dwelt, and to fulfill the Scripture: "Let thy foot wear out the threshold of His doors; arise to come to Him continually, and be instructed in His precepts." He showed them where He dwelt: they came and remained with Him. What a blessed day they spent, what a blessed night! Who can make known to us those things which they heard from the Lord? Let us also build in our heart, and make a house into which He may come and teach us, and have converse with us.

He saith unto them, Come and see. He doth not point out the house, though asked to do it, but rather bids them come forthwith to it: teaching first, as by example, that it is not well to cast delays in the way of search after what is good (for delay in things profitable is altogether hurtful): and this too besides, that to those who are still ignorant of the holy house of our Saviour Christ, that is, the Church, it will not suffice to salvation that they should learn where it is, but that they should enter into it by faith, and see the things mystically wrought therein.

They came and saw where He dwelt, and abode with Him that day: for it was about the tenth hour. Assiduously did the disciples apply themselves to the attainment of the knowledge of the Divine Mysteries. For I do not think that a fickle mind beseems those who desire to learn, but rather one most painstaking, and superior to feeble mindedness in good toils, so as during their whole life time to excel in perfect zeal. For this I think the words, they abode with Him that day, darkly signify. But when he says, it was about the tenth hour, we adapting our own discourse to each man's profit, say that in this very thing, the compiler of Divinity through this so subtle handling again teacheth us, that not in the beginning of the present world was the mighty mystery of our Saviour made known, but when time now draws towards its close. For in the last days, as it is written, we shall be all taught of God. Take again I pray as an image of what has been said about the tenth hour, the disciples cleaving to the Saviour, of whom the holy Evangelist says that having once become His guests they abode with Him: that they who through faith have entered into the holy house, and have run to Christ, may learn that it needs to abide with Him, and not to desire to be again estranged, either turning aside into sin, or again returning to unbelief.

They do not wish to be under His teaching for a time only, but enquire where He abides; wishing an immediate initiation in the secrets of His word, and afterwards meaning often to visit Him, and obtain fuller instruction. And, in a mystical sense too, they wish to know in whom Christ dwells, that profiting by their example they may themselves become fit to be His dwelling. Or, their seeing Jesus walking, and straightway enquiring where He resides, is an intimation to us, that we should, remembering His Incarnation, earnestly entreat Him to show us our eternal habitation. The request being so good a one, Christ promises a free and full disclosure. He saith unto them, Come and see: that is to say, My dwelling is not to be understood by words, but by works; come, therefore, by believing and working, and then see by understanding.

And it was about the tenth hour. The Evangelist mentions the time of day purposely, as a hint both to teachers and learners, not to let time interfere with their work.

The Lord does not tell them the signs of the house, but says: "Come and see." He does this in order to draw them even more to follow Him, and at the same time to reveal the strength of their desire in the event that they are not deterred by the journey. For if they had followed Jesus with cold feeling, they would not have resolved to go all the way to the house. How can one reconcile the fact that Christ is here presented as having a house, while in another place it is said that the Son of Man has nowhere to lay His head (Luke 9:58)? One does not contradict the other. For when He says that He has nowhere to lay His head, He does not mean that He had absolutely no shelter at all, but that He had none of His own. So even if He did live in a house, He lived not in His own house, but in someone else's. The Evangelist notes the time, that "it was about the tenth hour," not without purpose, but in order to teach both teachers and students not to postpone their work to another time; the teacher must not put it off and say: today is late, you will learn tomorrow; and the student must recognize every time as suitable for learning, and not postpone listening until tomorrow. And we also learn that the disciples were so temperate and sober that they devoted to listening a time which others spend in bodily rest, being weighed down with food and having become incapable of engaging in important matters. True disciples of John the faster! Note, if you will, that Jesus turns to those who follow Him and shows them His face. For if you do not follow after Jesus through your own good works, you will not attain the contemplation of the Lord's face, that is, you will not attain enlightenment by divine knowledge. For light is the dwelling of Christ, as it is said: "dwelling in unapproachable light" (1 Tim. 6:16). And how shall one who has not cleansed himself and does not walk the path of purification be enlightened by knowledge?

Then when he says, Come and see, Christ's instruction of the disciples is given. First we have the instruction of the disciples by Christ; secondly, their obedience is cited; and thirdly, the time is given. First he says, Come and see, that is, where I live. There is a difficulty here: for since the Lord says, "The Son of Man does not have any place to lay his head" (Mt 8:20), why does he tell them to Come and see where he lives? I answer, according to Chrysostom, that when the Lord says, "The Son of Man does not have any place to lay his head," he showed that he had no home of his own, but not that he did not remain in someone else's home. And such was the home he invited them to see, saying, Come and see. In the mystical sense, he says, Come and see, because the dwelling of God, whether of glory or grace, cannot be known except by experience: for it cannot be explained in words: "I will give him a white stone upon which is written a new name, which no one knows but he who receives it" (Rv 2:17). And so he says, Come and see: Come, by believing and working; and see, by experiencing and understanding. It should be noted that we can attain to this knowledge in four ways. First, by doing good works; so he says, Come: "When shall I come and appear before the face of God" (Ps 41:3). Secondly, by the rest or stillness of the mind: "Be still and see" (Ps 45:10). Thirdly, by tasting the divine sweetness: "Taste and see that the Lord is sweet" (Ps 33:9). Fourthly, by acts of devotion: "Let us lift up our hearts and hands in prayer" (Lam 3:41). And so the Lord says: "It is I myself. Feel and see" (Lk 24:39). Next the obedience of the disciples is mentioned; for immediately they went and saw, because by coming they saw him, and seeing they did not leave him. Thus it says, and they stayed with him the rest of that day, for as stated below (6:45): "Every one who hears the Father, and has learned, comes to me." For those who leave Christ have not yet seen him as they should. But those who have seen him by perfectly believing stayed with him the rest of that day; hearing and seeing that blessed day, they spent a blessed night: "Happy are your men, and happy are your servants, who always stand before you" (1 Kgs 8:10). And as Augustine says: "Let us also build a dwelling in our heart and fashion a home where he may come and teach us." And he says, that day, because there can be no night where the light of Christ is present, where there is the Sun of justice. The time is given when he says, It was about the tenth hour. The Evangelist mentions this in order that, considering the literal sense, he might give credit to Christ and the disciples. For the tenth hour is near the end of the day. And this praises Christ who was so eager to teach that not even the lateness of the hour induced him to postpone teaching them; but he taught them at the tenth hour. "In the morning sow your seed, and in the evening do not let your hands be idle" (Ecc 11:6). The moderation of the disciples is also praised, because even at the tenth hour, when men usually have eaten and are less self-possessed for receiving wisdom, they were both self-possessed and prepared to hear wisdom and were not hindered because of food or wine. But this is not unexpected, for they had been disciples of John, whose drink was water and whose food was the locust and wild honey. According to Augustine, however, the tenth hour signifies the law, which was given in ten precepts. And so the disciples came to Christ at the tenth hour and remained with him to be taught so that the law might be fulfilled by Christ, since it could not be fulfilled by the Jews. And so at that hour he is called Rabbi, that is, Teacher.

The eternity of the Divine Logos, or Word of God, the dispenser of light and life, Joh 1:1-5. The mission of John the Baptist, Joh 1:6-13. The incarnation of the Logos or Word of God, Joh 1:14. John's testimony concerning the Logos, Joh 1:15-18. The priests and Levites question him concerning his mission and his baptism, Joh 1:19-22. His answer, Joh 1:23-28. His farther testimony on seeing Christ, Joh 1:29-34. He points him out to two of his disciples, who thereupon follow Jesus, Joh 1:35-37. Christ's address to them, Joh 1:38, Joh 1:39. Andrew invites his brother, Simon Peter; Christ's address to him, Joh 1:40-42. Christ calls Philip, and Philip invites Nathanael, Joh 1:43-46. Christ's character of Nathanael, Joh 1:47. A remarkable conversation between him and this disciple, Joh 1:48-51. John's introduction is from John 1:1-18. Some harmonists suppose it to end with Joh 1:14. but, from the connection of the whole, Joh 1:18 appears to be its natural close, at it contains a reason why the Logos or Word was made flesh. Joh 1:15 refers to Joh 1:6-8, and in these passages John's testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ's pre-eminence. Joh 1:16, Joh 1:17 have a plain reference to Joh 1:14. See Bp. Newcome.

Come and see - If those who know not the salvation of God would come at the command of Christ, they should soon see that with him is the fountain of life, and in his light they should see light. Reader, if thou art seriously inquiring where Christ dwelleth, take the following for answer: He dwells not in the tumult of worldly affairs, nor in profane assemblies, nor in worldly pleasures, nor in the place where drunkards proclaim their shame, nor in carelessness and indolence. But he is found in his temple, wherever two or three are gathered together in his name, in secret prayer, in self-denial, in fasting, in self-examination. He also dwells in the humble, contrite spirit, in the spirit of faith, of love, of forgiveness, of universal obedience; in a word, he dwells in the heaven of heavens, whither he graciously purposes to bring thee, if thou wilt come and learn of him, and receive the salvation which he has bought for thee by his own blood. The tenth hour - Generally supposed to be about what we call four o'clock in the afternoon. According to Joh 11:9, the Jews reckoned twelve hours in the day; and of course each hour of the day, thus reckoned, must have been something longer or shorter, according to the different times of the year in that climate. The sixth hour with them answered to our twelve o'clock, as appears from what Josephus says in his life, chap. liv. That on the Sabbath day it was the rule for the Jews to go to dinner at the sixth hour, (ἑκτῃ ὡρᾳ). The Romans had the same way of reckoning twelve hours in each of their days. Hence what we meet with in Hor. lib. ii. sat. vi. l. 34: ante secundam signifies, as we should express it, before eight o'clock. And when, in lib. i. sat. vi. l. 122, he says, ad quartam jaceo, he means that he lay in bed till ten o'clock. See Bishop Pearce on this place. Dr. Macknight, however, is of opinion that the evangelist is to be understood as speaking of the Roman hour, which was ten o'clock in the morning; and as the evangelist remarks, they abode with him that day, it implies that there was a considerable portion of time spent with our Lord, in which, by his conversation, he removed all their scruples, and convinced them that he was the Messiah. But, had it been the Jewish tenth hour, it would have been useless to remark their abiding with him that day, as there were only two hours of it still remaining. Harmony, vol. i. p. 52.

THE WORD MADE FLESH. (Joh 1:1-14) In the beginning--of all time and created existence, for this Word gave it being (Joh 1:3, Joh 1:10); therefore, "before the world was" (Joh 17:5, Joh 17:24); or, from all eternity. was the Word--He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Joh 1:18). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle. was with God--having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (Joh 1:18; Joh 17:5; Jo1 1:2), where "THE FATHER" is used in the same sense as "GOD" here. was God--in substance and essence GOD; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."

Come and see--His second utterance, more winning still. tenth hour--not ten A.M. (as some), according to Roman, but four P.M., according to Jewish reckoning, which John follows. The hour is mentioned to show why they stayed out the day with him--because little of it remained.