(39) Come and see.--They think of a visit later, it may be, on the following day. He bids them come at once. We know not where. We have no hint of any words spoken. It was the sacred turning-point of the writer's own life, and its incidents are fixed in a depth of thought and feeling that no human eye may penetrate. But he remembers the very hour. It was as we should say four o'clock in the afternoon (see marg.), for there is no sufficient reason for thinking that the Babylonian method of counting the hours, usual at Ephesus as at Jerusalem, is departed from in this Gospel.

Verse 39. - He saith to them, Come, and ye shall see. "A parable of the message of faith" (Westcott). Some have compared the expression with ἔρου καὶ βλέπε, thrice repeated (T.R.) in Revelation 6; but it is unnecessary to do so. Faith precedes revelation as well as follows it. They came, and saw where he was abiding. We cannot say where; it may have been some cave in the rocks, some humble shelter amid the hills, some chamber in a caravanserai; for he had not where to lay his head. He called no place his home. And they abode with him that day, for it was about the tenth hour. The extreme difficulty of reconciling John's statement as to the time of the Crucifixion with that of Mark (see note on John 19:14) has led very able critics, like Townson, McLellan, Westcott, to argue that all John's notices of time are compatible with his having adopted the Roman method of measuring, i.e. from midnight to noon, and from noon to midnight. On that hypothesis the "tenth hour" would be ten a.m., and the two disciples would have remained with our Lord throughout the day. This is not necessarily involved by our present context, and we are not sure that a like supposition will free us from all difficulty in John 19:14. Meyer says that "the Jewish reckoning is involved necessarily in John 11:9; and in John 4:6, 52 it is not excluded." The ordinary New Testament measurement would make the hour four p.m., and on that understanding several hours might still be open for the sacred fellowship. The personal witness shows himself by this delicate hint of exact time, this special note of remembrance concerning the most critical epoch of his life.

1:37-42 The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, 2Co 6:2. It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who 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.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.