72. The next day again he was standing, etc. Above he set forth two testimonies; here follows the third, which he bore while Christ was walking before him; and the testimony is described along with its fruit. First, therefore, the testification itself is noted; second, the conversion of the disciples:
third, the reception of the converted; fourth, the bearing of fruit by those received; fifth, the acceptance of the fruit-bearing or the preaching.
(Vers. 35.). Therefore first is noted the testification itself, which was made in the presence of the Lord and of John's disciples: therefore he says: The next day John stood again, and two of his disciples, who were namely suited to hear testimony concerning Christ, because they were disciples, humble, because adhering to their master, and because loving one another: whence they were disciples, they were with their master, they were two: as Gregory says: "Charity cannot exist between fewer than two"; whence in Luke 10 it is said: "He sent them two by two before his face."
73. (Vers. 36.). And looking upon Jesus walking, he says: Behold, the Lamb of God: in distinction from the typical and paschal lamb. Therefore he calls him Lamb so that he might draw the disciples to himself through meekness; Matthew 11: "Learn from me, for I am meek and humble of heart."
It should be noted that Christ was a man in the incarnation, on account of the perfection of wisdom; Zechariah 6: "Behold a man, the Orient is his name." A Lamb in the passion, on account of the meekness of patience; Isaiah 53: "He was led as a sheep to the slaughter, and as a lamb before its shearer he shall be silent and shall not open his mouth." A Lion in the resurrection, on account of the strength of power; Apocalypse 5: "Behold, the Lion of the tribe of Judah has conquered"; and there it is said that "the Lamb was slain."
74. (Vers. 37.). And they heard him. Here the second point is touched upon, namely the conversion of the disciples for the increase of the testimony; therefore he says: And the two disciples heard him speaking, that is, testifying, and they followed Jesus, making use of the sound counsel of their master. They followed the light, because they had good works: whence below in chapter 3: "He who does the truth comes to the light, that his works may be made manifest."
75. (Vers. 38.). But turning. Here the third point is touched upon, namely the reception of the converted disciples: whence the Lord turns toward them and addresses them. Therefore he says: But Jesus, turning and seeing them following him. He turned toward those who turned, according to that passage in Zechariah 1: "Turn to me and I will turn to you." Thus having turned, he says to them: What do you seek? He does not say this out of doubt, but to manifest their right intention through their response.
76. They said to him: Rabbi, which is to say, being interpreted, Master, where do you dwell? There is a parenthetical insertion there, and the sequence of the text continues: Rabbi, where do you dwell? as if they were saying: we seek you, your teaching, your dwelling. This question is asked by the soul that directly seeks God; Song of Songs 1: "Show me, O you whom my soul loves, where you feed, where you lie down at midday." And because they follow with right intention, therefore they are admitted.
77. (Vers. 39.). He says to them: Come and see. They came and saw where he was staying. Conversely, the one who sought with an improper intention was rebuffed: in Matthew chapter eight, a scribe said to him: "Master, I will follow you wherever you go. Jesus said to him: Foxes have dens, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head." And because one who does not persevere converts in vain, therefore he says: And they stayed there that day. And the reason is given: It was about the tenth hour. In this is signified the day of grace, which is the last, in which one must persevere: 1 John chapter two: "Now we know, beloved, that it is the last hour." In this last hour one must remain with the Lord Jesus; Luke chapter twenty-two: "You are those who have persevered with me."
78. (Vers. 40.). Now one of the disciples, etc. Here the fourth point is touched upon, namely the fruitfulness of the disciples, because immediately after they were converted, they call others, as Andrew called Peter. Therefore he says: Now Andrew, the brother of Simon Peter, was one of the two who had heard from John and had followed Jesus ; therefore he names this one specifically, to show the fruit of his preaching. Therefore he adds the fruit.
79. (Vers. 41.). He first found his brother Simon: because he sought him diligently, to lead him to the discovered treasure. Therefore he says: And he said to him: We have found the Messiah, which is interpreted Christ. We have found, like good merchants, the pearl, like good cultivators, the hidden treasure; Matthew chapter thirteen: "The kingdom of heaven is like a treasure hidden in a field," etc.
80. (Vers. 42.). And he brought him to Jesus; Revelation, last chapter: "Let him who hears say: Come; and let him who thirsts come." But Jesus, looking upon him. Here the fifth point is touched upon, namely the acceptance of the disciples' preaching, because the Lord accepts both the calling and the preaching of Andrew, by receiving Peter: on account of which he imposes a name upon him as his own disciple. Therefore he says: But looking upon him, namely Peter, Jesus, with eyes of benevolence: concerning which gaze, Genesis chapter forty-four: "Bring your brother to me, and I will set my eyes upon him"; he said: You are Simon, son of Joannas. He speaks his name in order to impose another: You shall be called Cephas, which is interpreted Peter; Bede: "It should be known that in the Syriac language Cephas, in Greek and Latin Peter, and in both languages it is derived from rock." Therefore the Lord says to him in Matthew chapter sixteen: "You are Peter, and upon this rock," from which, namely, you received your name, that is, upon me, "I will build my Church"; 1 Corinthians chapter ten: "And the rock was Christ." You shall be called Peter, that is, from the firm rock Christ, whom you will ardently love, you will receive your name.
Questions.
81. Question I. But here it is first asked concerning this last testimony: Behold, the Lamb of God:
1. Since he added nothing more, the testimony seems to have been insufficient, because this can be said of any saint, especially of the Apostles: Luke 10: "Behold, I send you as lambs among wolves."
2. Likewise, why does he describe him by the name of lamb rather than of another animal?
I respond: It must be said that he was called Lamb by John because in the lamb he was prefigured, Exodus 12, and foretold by the Prophets, Isaiah 16. And because the Gospel ought to be consonant with the Law, therefore he was pointed out by John under the name of lamb.
82. But the question still remains: why was he prefigured by the name of lamb or in a lamb?
The response to this is: by reason of innocence; whence Exodus 12: "It shall be without blemish, a male, one year old." By reason of patience; Isaiah 53: "As a lamb before its shearer, he was silent." By reason of great usefulness, because he is wholly useful: for a sheep provides milk for drink, flesh for food, wool for clothing, skin for adornment.
As to the objection that others are lambs: it must be said that the innocence of Christ differs from others, because he himself was without blemish, since his blemish was none; but other saints are without blemish because their blemishes have been wiped away by grace.
83. Question II. There is a question about the giving of this testimony. For it is said that John was standing and bore witness before two disciples.
Against: 1. John was sent to announce Christ beforehand; therefore it seems that he ought not to stand but to go about, so that he might proclaim the name of Christ.
2. Likewise, he seems envious, because he spoke only to two, when he ought to tell everyone, so that all might believe through him.
It must be answered that the testimony of John, in order to be believed, had to be authoritative, agreeable or accepted, and not suspect: because it was authoritative, therefore he stood, he did not go about; because it was accepted, therefore he offered testimony not to just anyone, but to those seeking and wishing to know; because it was not suspect, he did not thrust himself forward to announce; whence Chrysostom says: "The testimony would have been suspect if he had thrust himself forward to preach in this way, and the Jews would have been provoked to contradict."
84. Question III. There is a question about what they say: Rabbi, where do you dwell? And the Lord showed them his lodging. Against : Matthew 8: Foxes have holes, and the birds of the air have nests, but the Son of Man has nowhere to lay his head. There it is said that he had no lodging.