281 The witness is described when he says, On the following day John was standing there again with two of his disciples. In saying standing, three things are noted about John. First, his manner of teaching, which was different from that of Christ and his disciples. For Christ went about teaching; hence it is said: “Jesus traveled over all Galilee” (Mt 4:23). The apostles also traveled the world teaching: “Go to the whole world, and preach the good news to every creature” (Mk 16:15). But John taught in one place; hence he says, standing, that is, in one place, on the far side of the Jordan. And John spoke of Christ to all who came to him.
The reason why Christ and his disciples taught going about is that the preaching of Christ was made credible by miracles, and so they went to various places in order that the miracles and powers of Christ might be made known. But the preaching of John was not confirmed by miracles, so that it is written, “John performed no sign” (below 10:41), but by the merit and sanctity of his life. And so he was standing in one place so that various people might stream to him and be led to Christ by his holiness. Furthermore, if John had gone from place to place to announce Christ without performing any miracles, his testimony would have been quite unbelievable, since it would seem to be inopportune and he would seem to be forcing himself upon the people.
Secondly, John’s perseverance in the truth is noted, because John was not a reed shaken by the wind, but was firm in the faith; “Let him who thinks that he stands, take heed so he will not fall” (1 Cor 10:12); “I will stand my watch” (Hb 2:1).
Thirdly, and allegorically, it is noted that to stand is, in an allegorical sense, the same as to fail or cease: “The oil stood,” i.e., failed (2 Kgs 4:6). So when Christ came John was standing, because when the truth comes the figure ceases. John stands because the law passes away.
282 The manner of his testifying is presented as being certain, because based on sight. So he says, seeing Jesus walking by. Here it should be remarked that the prophets bore witness to Christ: “All the prophets bear witness to him” (Acts 10:43). So did the apostles as they traveled the world: “You will be my witnesses in Jerusalem and in all of Judea and Samaria, and to the remotest parts of the world” (Acts 1:8). However, their testimony was not about a person then visible or present, but on one who was absent. In the case of the prophets about one who was to come; in the case of the apostles, about one who was now gone. But John bore witness when Christ was present and seen by him; and so he says, seeing Jesus, with the eyes of his body and of his mind: “Look on the face of your Christ” (Ps 83:10); “They will see eye to eye” (Is 52:8).
He says, walking, to point out the mystery of the incarnation, in which the Word of God assumed a changeable nature: “I came forth from the Father, and have come into the world,” as it says below (16:28).
283 Then he gives John’s testimony in saying, Look! There is the Lamb of God. He says this not just to point out the power of Christ, but also in admiration of it: “His name will be called Wonderful” (Is 9:6). And this Lamb did possess truly wonderful power, because being slain, it killed the lion—that lion, I say, of which it says: “Your enemy, the devil, goes about like a roaring lion, seeking whom he can devour” (1 Pt 5:8). And so this Lamb, victorious and glorious, deserved to be called a lion: “Look! The Lion of the tribe of Judah has conquered” (Rv 5:5).
The testimony he bears is brief, Look! There is the Lamb of God. It is brief both because the disciples before whom he testified had already been sufficiently instructed about Christ from the things they had heard from John, and also because this is sufficient for John’s intention, whose only aim was to lead them to Christ. Yet he does not say, “Go to him,” so that the disciples would not seem to be doing Christ a favor by following him. But he does praise the grace of Christ so that they would regard it as of benefit to themselves if they followed Christ. And so he says, Look! There is the Lamb of God, i.e., here is the One in whom is found the grace and the power which cleanses from sin; for the lamb was offered for sins, as we have said.
284 The fruit of his testimony is given when he says, Hearing this, the two disciples followed Jesus. First, the fruit resulting from the testimony of John and his disciples is given. Secondly, the fruit resulting from the preaching of Christ (v 43). In relation to the first: first, the fruit arising from John’s testimony is given; secondly, the fruit coming from the preaching of one of his disciples (v 40). With respect to the first he does two things. First, he shows the very beginning of the fruit coming from John’s testimony. Secondly, its consummation as accomplished by Christ (v 38).
285 He says, Hearing this, John saying, “Look! There is the Lamb of God,” the two disciples, who were with him, followed Jesus, literally. going with him, First, the fact that it is John who speaks while Christ is silent, and that disciples gather to Christ through the words of John, all this points out a mystery. For Christ is the groom of the Church, and John, the friend and groomsman of the groom. Now the function of the groomsman is to present the bride to the groom, and verbally make known the agreements; the role of the groom is to be silent, from modesty, and to make arrangements for his new bride as he wills. Thus, the disciples are presented by John to Christ and espoused in faith. John speaks, Christ is silent; yet after Christ accepts them, he carefully instructs them.
We can note, secondly, that no one was converted when John praised the dignity of Christ, saying, he “ranks ahead of me,” and “I am not worthy to unfasten the strap of his sandal.” But the disciples followed Christ when John revealed Christ’s humility and about the mystery of the incarnation; and this is because we are more moved by Christ’s humility and the sufferings he endured for us. So it is said: “Your name is like oil poured out,” i.e., mercy, by which you have obtained salvation for all; and the text immediately follows with, “young maidens have greatly loved you” (Sg 1:2).
We can note, thirdly, that the words of a preacher are like seed falling on different kinds of ground: on one they bear fruit, and on another they do not. So too, John, when he preaches, does not convert all his disciples to Christ, but only two, those who were well disposed. The others are envious of Christ, and they even question him, as mentioned in Matthew (9:14).
Fourthly, we may note that John’s disciples, after hearing his witness to Christ, did not at once thrust themselves forward to speak with him hastily; rather, seriously and with a certain modesty, they tried to speak to Christ alone and in a private place: “There is a time and fitness for everything” (Ecc 8:6).
286 The consummation of this fruit is now set forth (v 38), for what John began is completed by Christ, since “the law brought nothing to perfection” (Heb 7:19). And Christ does two things. First, he questions the disciples who were following him. Secondly, he teaches them (v 39). As to the first we have: first, the question of Christ is given; secondly, the answer of the disciples.
287 He says, Jesus turned around, and seeing them following him said. According to the literal sense we should understand that Christ was walking in front of them, and these two disciples, following him, did not see his face at all; and so Christ turns to them to bolster their confidence. This lets us know that Christ gives confidence and hope to all who begin to follow him with a pure heart: “She goes to meet those who desire her” (Wis 6:14). Now Jesus turns to us in order that we may see him; this will happen in that blessed vision when he will show us his face, as is said: “Show us your face, and we will be saved” (Ps 79:4). For as long as we are in this world we see his back, because it is through his effects that we acquire a knowledge of him; so it is said, “You will see my back” (Ex 33:23). Again, he turns to give us the riches of his mercy. This is requested in Psalm 89 (13): “Turn to us, O Lord.” For as long as Christ withholds the help of his mercy he seems to be turned away from us. And so Jesus turned to the disciples of John who were following him in order to show them his face and to pour his grace upon them.
288 Christ examines them specifically about their intention. For all who follow Christ do not have the same intention: some follow him for the sake of temporal goods, and others for spiritual goods. And so the Lord asks their intention, saying, What are you looking for? ; not in order to learn their intention, but so that, after they showed a proper intention, he might make them more intimate friends and show that they are worthy to hear him.
289 It may be remarked that these are the first words which Christ speaks in this Gospel. And this is appropriate, because the first thing that God asks of a man is a proper intention. And, according to Origen, after the six words that John had spoken, Christ spoke the seventh. The first words spoken by John were when, bearing witness to Christ, he cried out, saying, “This is the one of whom I said.” The second is when he said, “I am not worthy to unfasten the strap of his sandal.” The third is, “I baptize with water. But there is one standing in your midst whom you do not recognize.” The fourth is, “Look! There is the Lamb of God.” The fifth, “I saw the Spirit coming down on him from heaven like a dove.” The sixth, when he says here, “Look! There is the Lamb of God.” But it is Christ who speaks the seventh words so that we may understand, in a mystical sense, that rest, which is signified by the seventh day, will come to us through Christ, and that in him is found the fulness of the seven gifts of the Holy Spirit.
290 The disciples answer; and although there was one question, they gave two answers. First, why they are following Christ, namely, to learn; thus they call him Teacher, Rabbi (which means Teacher). As if to say: We ask you to teach us. For they already knew what is stated in Matthew (23:10): “You have one Teacher, the Christ.” The second answer is what they want in following him, that is, Where do you live? And literally, it can be said that in truth they were looking for the home of Christ. For because of the great and wonderful things they had heard about him from John, they were not satisfied with questioning him only once and in a superficial way, but wanted to do so frequently and seriously. And so they wanted to know where his home was so that they might visit him often, according to the advice of the wise man: “If you see a man of understanding, go to him early” (Sir 6:36), and “Happy is the man who hears me, who watches daily at my gates” (Prv 8:34).
In the allegorical sense, God’s home is in heaven, according to the Psalm (122:1): “I have lifted up my eyes to you, who live in heaven.” So they asked where Christ was living because our purpose in following him should be that Christ leads us to heaven, i.e., to heavenly glory.
Finally, in the moral sense, they ask, Where do you live? as though desiring to learn what qualities men should possess in order to be worthy to have Christ dwell in them. Concerning this dwelling Ephesians (2:22) says: “You are being built into a dwelling place for God.” And the Song (1:6) says: “Show me, you whom my soul loves, where you graze your flock, where you rest at midday.”
291 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.
292 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.
293 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).
294 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.”