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Commentary on John 1 verses 37–42
We have here the turning over of two disciples from John to Jesus, and one of them fetching in a third, and these are the first-fruits of Christ's disciples; see how small the church was in its beginnings, and what the dawning of the day of its great things was.
I. Andrew and another with him were the two that John Baptist had directed to Christ, Joh 1:37. Who the other was we are not told; some think that it was Thomas, comparing Joh 21:2; others that it was John himself, the penman of this gospel, whose manner it is industriously to conceal his name, Joh 13:23, and Joh 20:3.
1.Here is their readiness to go over to Christ: They heard John speak of Christ as the Lamb of God, and they followed Jesus. Probably they had heard John say the same thing the day before, and then it had not the effect upon them which now it had; see the benefit of repetition, and of private personal converse. They heard him speak of Christ as the Lamb of God, that takes away the sin of the world, and this made them follow him. The strongest and most prevailing argument with a sensible awakened soul to follow Christ is that it is he, and he only, that takes away sin.
2.The kind notice Christ took of them, Joh 1:38. They came behind him; but, though he had his back towards them, he was soon aware of them, and turned, and saw them following. Note, Christ takes early cognizance of the first motions of a soul towards him, and the first step taken in the way to heaven; see Isa 64:5; Luk 15:20. He did not stay till they begged leave to speak with him, but spoke first. What communion there is between a soul and Christ, it is he that begins the discourse. He saith unto them, What seek ye? This was not a reprimand for their boldness in intruding into his company: he that came to seek us never checked any for seeking him; but, on the contrary, it is a kind invitation of them into his acquaintance whom he saw bashful and modest: "Come, what have you to say to me? What is your petition? What is your request." Note, Those whose business it is to instruct people in the affairs of their souls should be humble, and mild, and easy of access, and should encourage those that apply to them. The question Christ put to them is what we should all put to ourselves when we begin to follow Christ, and take upon us the profession of his holy religion: "What seek ye? What do we design and desire?" Those that follow Christ, and yet seek the world, or themselves, or the praise of men, deceive themselves. "What seek we in seeking Christ? Do we seek a teacher, ruler, and reconciler? In following Christ, do we seek the favour of God and eternal life?" If our eye be single in this, we are full of light.
3.Their modest enquiry concerning the place of his abode: Rabbi, where dwellest thou? (1.) In calling him Rabbi, they intimated that their design in coming to him was to be taught by him; rabbi signifies a master, a teaching master; the Jews called their doctors, or learned men, rabbies. The word comes from rab, multus or magnus, a rabbi, a great man, and one that, as we say, has much in him. Never was there such a rabbi as our Lord Jesus, such a great one, in whom were hid all the treasures of wisdom and knowledge. These came to Christ to be his scholars, so must all those that apply themselves to him. John had told them that he was the Lamb of God; now this Lamb is worthy to take the book and open the seals as a rabbi, Rev 5:9. And, unless we give up ourselves to be ruled and taught by him, he will not take away our sins. (2.) In asking where he dwelt, they intimate a desire to be better acquainted with him. Christ was a stranger in this country, so that they meant where was his inn where he lodged; for there they would attend him at some seasonable time, when he should appoint, to receive instruction from him; they would not press rudely upon him, when it was not proper. Civility and good manners well become those who follow Christ. And, besides, they hoped to have more from him than they could have in a short conference now by the way. They resolved to make a business, not a by-business of conversing with Christ. Those that have had some communion with Christ cannot but desire, [1.] A further communion with him; they follow on to know more of him. [2.] A fixed communion with him; where they may sit down at his feet, and abide by his instructions. It is not enough to take a turn with Christ now and then, but we must lodge with him.
4.The courteous invitation Christ gave them to his lodgings: He saith unto them, Come and see. Thus should good desires towards Christ and communion with him be countenanced. (1.) He invites them to come to his lodgings: the nearer we approach to Christ, the more we see of his beauty and excellency. Deceivers maintain their interest in their followers by keeping them at a distance, but that which Christ desired to recommend him to the esteem and affections of his followers was that they would come and see: "Come and see what a mean lodging I have, what poor accommodations I take up with, that you may not expect any worldly advantage by following me, as they did who made their court to the scribes and Pharisees, and called them rabbin. Come and see what you must count upon if you follow me." See Mat 8:20. (2.) He invites them to come immediately and without delay. They asked where he lodged, that they might wait upon him at a more convenient season; but Christ invites them immediately to come and see; never in better time than now. Hence learn, [1.] As to others, that it is best taking people when they are in a good mind; strike while the iron is hot. [2.] As to ourselves, that it is wisdom to embrace the present opportunities: Now is the accepted time, Co2 6:2.
5.Their cheerful and (no doubt) thankful acceptance of his invitation: They came and saw where he dwelt, and abode with him that day. It had been greater modesty and manners than had done them good if they had refused this offer. (2.) They readily went along with him: They came and saw where he dwelt. Gracious souls cheerfully accept Christ's gracious invitations; as David, Psa 27:8. They enquired not how they might be accommodated with him, but would put that to the venture, and make the best of what they found. It is good being where Christ is, wherever it be. (2.) They were so well pleased with what they found that they abode with him that day ("Master, it is good to be here"); and he bade them welcome. It was about the tenth hour. Some think that John reckons according to the Roman computation, and that it was about ten o'clock in the morning, and they staid with him till night; others think that John reckons as the other evangelists did, according to the Jewish computation, and that it was four o'clock in the afternoon, and they abode with him that night and the next day. Dr. Lightfoot conjectures that this next day that they spent with Christ was a sabbath-day, and, it being late, they could not get home before the sabbath. As it is our duty, wherever we are, to contrive to spend the sabbath as much as may be to our spiritual benefit and advantage, so they are blessed who, by the lively exercises of faith, love, and devotion, spend their sabbaths in communion with Christ. These are Lord's days indeed, days of the Son of man.
II. Andrew brought his brother Peter to Christ. If Peter had been the first-born of Christ's disciples, the papists would have made a noise with it: he did indeed afterwards come to be more eminent in gifts, but Andrew had the honour first to be acquainted with Christ, and to be the instrument of bringing Peter to him. Observe,
1.The information which Andrew gave to Peter, with an intimation to come to Christ.
(1.)He found him: He first finds his own brother Simon; his finding implies his seeking him. Simon came along with Andrew to attend John's ministry and baptism, and Andrew knew where to look for him. Perhaps the other disciple that was with him went out to seek some friend of his at the same time, but Andrew sped first: He first findeth Simon, who came only to attend on John, but has his expectations out-done; he meets with Jesus.
(2.)He told him whom they had found: We have found the Messias. Observe, [1.] he speaks humbly; not, "I have found," assuming the honour of the discovery to himself, but "We have," rejoicing that he had shared with others in it. [2.] He speaks exultingly, and with triumph: We have found that pearl of great price, that true treasure; and, having found it, he proclaims it as those lepers, Kg2 7:9, for he knows that he shall have never the less in Christ for others sharing. [3.] He speaks intelligently: We have found the Messias, which was more than had yet been said. John had said, He is the Lamb of God, and the Son of God, which Andrew compares with the scriptures of the Old Testament, and, comparing them together, concludes that he is the Messiah promised to the fathers, for it is now that the fulness of time is come. Thus, by making God's testimonies his meditation, he speaks more clearly concerning Christ than ever his teacher had done, Psa 119:99.
(3.)He brought him to Jesus; would not undertake to instruct him himself, but brought him to the fountain-head, persuaded him to come to Christ and introduced him. Now this was, [1.] An instance of true love to his brother, his own brother, so he is called here, because he was very dear to him. Note, We ought with a particular concern and application to seek the spiritual welfare of those that are related to us; for their relation to us adds both to the obligation and to the opportunity of doing good to their souls. [2.] It was an effect of his day's conversation with Christ. Note, the best evidence of our profiting by the means of grace is the piety and usefulness of our conversation afterwards. Hereby it appeared that Andrew had been with Jesus that he was so full of him, that he had been in the mount, for his face shone. He knew there was enough in Christ for all; and, having tasted that he is gracious, he could not rest till those he loved had tasted it too. Note, True grace hates monopolies, and loves not to eat its morsels alone.
2.The entertainment which Jesus Christ gave to Peter, who was never the less welcome for his being influenced by his brother to come, Joh 1:42. Observe,
(1.)Christ called him by his name: When Jesus beheld him, he said, Thou art Simon, the son of Jona. It should seem that Peter was utterly a stranger to Christ, and if so, [1.] It was a proof of Christ's omniscience that upon the first sight, without any enquiry, he could tell the name both of him and of his father. The Lord knows them that are his, and their whole case. However, [2.] It was an instance of his condescending grace and favour, that he did thus freely and affably call him by his name, though he was of mean extraction, and vir mullius nominis - a man of no name. It was an instance of God's favour to Moses that he knew him by name, Exo 33:17. Some observe the signification of these names: Simon - obedient, Jona - a dove. An obedient dove-like spirit qualifies us to be the disciples of Christ.
(2.)He gave him a new name: Cephas. [1.] His giving him a name intimates Christ's favour to him. A new name denotes some great dignity, Rev 2:17; Isa 62:2. By this Christ not only wiped off the reproach of his mean and obscure parentage, but adopted him into his family as one of his own. [2.] The name which he gave him bespeaks his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for a stone), which is by interpretation Peter; so it should be rendered, as Act 9:36. Tabitha, which by interpretation is called Dorcas; the former Hebrew, the latter Greek, for a young roe. Peter's natural temper was stiff, and hardy, and resolute, which I take to be the principal reason why Christ called him Cephas - a stone. When Christ afterwards prayed for him, that his faith might not fail, that so he might be firm to Christ himself, and at the same time bade him strengthen his brethren, and lay out himself for the support of others, then he made him what he here called him, Cephas - a stone. Those that come to Christ must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so. His saying, Be thou steady, makes them so. Now this does no more prove that Peter was the singular or only rock upon which the church is built than the calling of James and John Boanerges proves them the only sons of thunder, or the calling of Joses Barnabas proves him the only son of consolation.
(tom. ii. c. 29) Or perhaps come, is an invitation to action; see, to contemplation.
The statement “We have found the Messiah” affirms that the report about him was circulating and came from the time of the Magi; it was renewed by John who had baptized him, and by the witness of the Spirit. Then he was again left alone in his fast of forty days. For that reason, the souls of the chosen ones were filled with a desire for a report concerning him. They were indeed his instruments, as he said, “You were chosen by me before the world.” He chose Galileans, a people without education, whom the prophets proclaimed as “dwellers in darkness,” for they had seen the light, so that he could bring reproach on those who were learned in the law. “For he chose the foolish of the world, so that through them he might put the wise to shame.”
(Hom. xviii. 1 et sq.) Observe; when he said, He that cometh after me is made before me, and, Whose shoe's latchet I am not worthy to unloose, he gained over none; but when he made mention of the economy, and gave his discourse a humbler turn, saying, Behold the Lamb of God, then his disciples followed Christ. For many persons are less influenced by the thoughts of God's greatness and majesty, than when they hear of His being man's Helper and Friend; or any thing pertaining to the salvation of men. Observe too, when John says, Behold the Lamb of God, Christ says nothing. The Bridegroom stands by in silence; others introduce Him, and deliver the Bride into His hands; He receives her, and so treats her that she no longer remembers those who gave her in marriage. Thus Christ came to unite to Himself the Church; He said nothing Himself; but John, the friend of the Bridegroom, came forth, and put the Bride's right hand in His; i. e. by his preaching delivered into His hands men's souls, whom receiving He so disposed of, that they returned no more to John. And observe farther; As at a marriage the maiden goes not to meet the bridegroom, (even though it be a king's son who weds a humble handmaid,) but he hastens to her; so is it here. For human nature ascended not into heaven, but the Son of God came down to human nature, and took her to His Father's house. Again; There were disciples of John who not only did not follow Christ, but were even enviously disposed toward Him; but the better part heard, and followed; not from contempt of their former master, but by his persuasion; because he promised them that Christ would baptize with the Holy Ghost. And see with what modesty their zeal was accompanied. They did not straight way go and interrogate Jesus on great and necessary doctrines, nor in public, but sought private converse with Him; for we are told that Jesus turned, and saw them following, and saith unto them, What seek ye? Hence we learn, that when we once begin to form good resolutions, God gives us opportunities enough of improvement. Christ asks the question, not because He needed to be told, but in order to encourage familiarity and confidence, and show that He thought them worthy of His instructions.
(Hom. xviii. in Joan. sparsim) And besides following Him, their questions showed their love for Christ; They said unto Him, Rabbi, (which is, being interpreted, Master,) where dwellest Thou? They call Him, Master, before they have learnt any thing from Him; thus encouraging themselves in their resolution to become disciples, and to show the reason why they followed.
(Hom. xviii. [al. xvii.] 3) Christ does not describe His house and situation, but brings them after Him, showing that he had already accepted them as His own. He says not, It is not the time now, to-morrow ye shall hear if ye wish to learn; but addresses them familiarly, as friends who had lived with him a long time. But how is it that He saith in another place, The Son of man hath not where to lay His head? (Matt. 8:20) when here He says, Come and see where I live? His not having where to lay His head, could only have meant that He had no dwelling of His own, not that He did not live in a house at all: for the next words arc, They came and saw where He dwelt, and abode with Him that day. Why they stayed the Evangelist does not say: it being obviously for the sake of His teaching.
(Hom. xviii. 3) It showed a strong desire to hear Him, since even at sunset they did not turn from Him. To sensual persons the time after meals is unsuitable for any grave employment, their bodies being overloaded with food. But John, whose disciples these were, was not such an one. His evening was a more abstemious one than our mornings.
(Hom. xviii. 3) One of the two which heard John speak and followed Him was Andrew, Simon Peter's brother. Why is the other name left out? Some say, because this Evangelist himself was that other. Others, that it was a disciple of no eminence, and that there was no use in telling his name any more than those of the seventy-two, which are omitted.
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.
He says that one of those who followed him was Andrew, brother of Simon, without mentioning the other. Evidently this is the blessed John himself. He always appears to pass in silence over those things that concern him. And also whenever he relates something concerning himself, he avoids subscribing his name. If those who received the gospel had not indicated the writer with the prefixed title, we would not have known about whom the text is speaking.
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.
"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.
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.
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 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.
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Summary
John 1:39 records the inaugural invitation extended by Jesus to His first two disciples, Andrew and another unnamed individual, prompting their immediate and personal response. This pivotal moment beautifully illustrates the experiential nature of coming to know Christ, emphasizing that genuine discipleship begins with a direct, personal encounter and a willingness to spend time in His presence, marking the commencement of a transformative relationship.
Context
Literary Context
This verse is situated immediately after John the Baptist's second public testimony concerning Jesus, where he declares, "Behold the Lamb of God!" (John 1:36). Upon hearing this profound declaration, two of John's own disciples, one of whom is identified as Andrew in John 1:40, begin to follow Jesus. Jesus, perceiving their interest, turns and initiates a direct conversation by asking, "What seek ye?" Their response, "Rabbi (which is to say, being interpreted, Master), where dwellest thou?" sets the stage for Jesus' profound and personal invitation to "Come and see." This interaction highlights a crucial transition from following John the Baptist to directly engaging with Jesus, emphasizing the personal initiative and seeking heart of these early disciples.
Historical & Cultural Context
In first-century Judaism, the relationship between a rabbi and his disciples was central to religious education and spiritual formation. Disciples would often live with their rabbi, learning by observation, instruction, and imitation. When the disciples ask "where dwellest thou?", they are not merely inquiring about a physical address but expressing a desire for a deeper, more extended engagement—an opportunity to learn from Him directly, in the manner of a traditional rabbinic student. The mention of the "tenth hour" is significant, though its precise interpretation (whether Jewish time, 4 PM, implying an overnight stay; or Roman time, 10 AM, allowing for a full day's interaction) underscores the importance and memorability of this initial encounter for the disciples, marking it as a defining moment in their lives.
Key Themes
John 1:39 contributes significantly to several key themes within the Gospel of John. Foremost is the theme of personal encounter and invitation, where Jesus does not compel but invites individuals to experience Him directly, as seen in His "Come and see" invitation. This aligns with the broader Johannine emphasis on personal faith and relationship with Christ, rather than mere intellectual assent. Another prominent theme is seeking and finding, where the disciples' active pursuit of truth is met by Jesus' welcoming presence, echoing the principle found in Matthew 7:7. Furthermore, the phrase "abode with him that day" introduces the critical theme of abiding in Christ, a concept that becomes central to Jesus' teaching on discipleship and spiritual fruitfulness later in the Gospel, particularly in John 15. This initial "abiding" foreshadows the intimate, continuous fellowship Jesus desires with His followers.
Exposition and Analysis
Key Word Analysis
This primary verb signifies movement, "to come or go" in a variety of applications, both literal and figurative. In this context, it is an imperative, an active command to move towards Jesus. It implies not just physical proximity but an active, intentional step of drawing near to Him, signifying the initial act of seeking and responding to His call.
A primary verb that means "to see" literally or figuratively. Crucially, in its perfect tense, it implies "to know." Here, as an aorist imperative, it suggests not merely a superficial glance but an invitation to perceive deeply, to understand experientially, and to gain knowledge through direct observation and interaction. It moves beyond mere sight to profound insight and recognition of who Jesus truly is.
This primary verb means "to stay (in a given place, state, relation or expectancy)." It signifies remaining, continuing, or dwelling. In John's Gospel, this word takes on profound theological significance, often denoting a lasting presence, a continuous relationship, and intimate fellowship with Christ. Here, it describes the disciples' immediate, sustained presence with Jesus, laying the groundwork for the deeper concept of abiding in Him.
Verse Breakdown
"He saith unto them, 'Come and see.'"
This is Jesus' direct and personal invitation. It is not a command to believe blindly but an open-ended call to personal investigation and experience. The imperative "Come" implies an active step of drawing near, while "see" suggests an invitation to observe, perceive, and ultimately to understand and know Him experientially. This phrase encapsulates the essence of an authentic encounter with the living Christ.
"They came and saw where he dwelt,"
The disciples' immediate and obedient response to Jesus' invitation. Their "coming" signifies their willingness to follow, and their "seeing" implies they gained a direct, personal understanding of His immediate circumstances and, by extension, His character and mission. This clause emphasizes the direct, unmediated nature of their initial discipleship.
"and abode with him that day:"
This signifies a significant period of time spent in Jesus' presence, implying more than a fleeting visit. The word "abode" (Greek: menō) suggests a dwelling or remaining, highlighting the initiation of an intimate, personal relationship. This foundational time of fellowship was crucial for their nascent faith and understanding.
"for it was about the tenth hour."
The inclusion of this specific time detail underscores the profound significance and memorability of this encounter for the disciples. Whether interpreted as 4 PM (Jewish time, implying an overnight stay) or 10 AM (Roman time, allowing for a full day of interaction), it marks this day as a turning point, a moment indelibly etched in their memory as the true beginning of their walk with Jesus.
Literary Devices
The verse employs several impactful literary devices. Invitation is central, as Jesus extends a direct, personal call to "Come and see," which is a recurring motif in the Gospels for initiating discipleship. This is immediately followed by Narrative Progression, as the disciples' action of "They came and saw" directly fulfills the invitation, moving the story forward and demonstrating the immediate impact of Jesus' words. The mention of "the tenth hour" serves as a form of Specific Detail, lending a sense of historical verisimilitude and emphasizing the profound significance and memorability of this particular moment for the disciples, making it feel tangible and real to the reader.
Theological and Thematic Connections
John 1:39 profoundly illustrates the personal and experiential nature of coming to faith in Jesus. It moves beyond intellectual assent or secondhand information, emphasizing that true knowledge of Christ comes through direct encounter and sustained presence. Jesus' invitation to "Come and see" is a timeless model for evangelism and discipleship, inviting individuals to personally investigate His claims and experience His presence. The disciples' willingness to "abide with him that day" sets the precedent for the deep, continuous relationship that is the hallmark of Christian life, foreshadowing the later teachings on abiding in Christ as the source of life and fruitfulness. This initial encounter highlights God's responsiveness to those who genuinely seek Him and His desire for intimate fellowship.
Reflection and Application
John 1:39 offers a timeless blueprint for how individuals embark on their spiritual journey with Christ. It reminds us that faith is not merely a set of doctrines to affirm, but a Person to encounter. Jesus' simple yet profound invitation, "Come and see," continues to resonate today, calling us to move beyond passive curiosity to active engagement. To "come" implies a willingness to step out, to seek, and to draw near to Him through His Word, prayer, and community. To "see" means to experience, to perceive, and to know Him in a personal and transformative way, allowing His truth to penetrate our hearts and minds. The disciples' decision to "abode with him that day" underscores the vital importance of dedicating time to cultivate our relationship with God. It is in sustained, intentional fellowship—in "abiding" with Christ—that our understanding deepens, our faith matures, and our lives are genuinely transformed. This verse challenges us to prioritize personal time with Jesus, recognizing that such encounters are foundational to a vibrant and enduring walk of faith.
Questions for Reflection
FAQ
Why is the mention of "the tenth hour" significant in this verse?
The mention of "the tenth hour" (Greek: hṓra) adds a layer of historical specificity and emotional weight to the narrative. While scholars debate whether this refers to Jewish time (around 4 PM, suggesting the disciples stayed overnight with Jesus) or Roman time (around 10 AM, allowing for a full day of interaction), its inclusion emphasizes the profound impact and memorability of this initial encounter for the disciples. It marks this specific moment as a turning point, the true beginning of their personal relationship with Jesus, a detail so significant that the Gospel writer (traditionally John, one of the two disciples) recalled it precisely years later. It highlights that their first meeting was not a fleeting moment but a substantial and life-altering experience that initiated their journey of discipleship.
Christ-Centered Fulfillment
John 1:39, with Jesus' invitation to "Come and see," serves as a profound foreshadowing of His broader redemptive mission and His ultimate desire for intimate fellowship with humanity. The initial "abiding" of the disciples with Jesus that day points to the New Covenant reality where, through His sacrifice, believers can perpetually "abide" in Him and He in them (John 15:4). Jesus, the Word made flesh who dwelt among us, is the ultimate dwelling place for humanity, inviting all to come and experience the fullness of God. His call to "see" finds its ultimate fulfillment in the revelation of God's glory in His person (John 1:14), and His death and resurrection enable believers to truly "see" and comprehend the depth of God's love and salvation. This initial invitation to personal encounter anticipates the Holy Spirit's work, through whom Christ now dwells within believers (Galatians 2:20), making the "abiding" a spiritual reality that transcends physical presence, leading to eternal life and an everlasting relationship with the Triune God (John 17:3).